Listen to Full Surah
1
Moses is called
۞ طه ١
Ta H
Ta-Ha.
Ta. Ha.
TA HA
O man (pure Muhammadan consciousness, the original Self metaphorically described as the totality of the Names taught to Adam and the Spirit that was blown into Adam)!
Ta Ha.
Ṭa Ha
Ta. Ha
Ta Ha - O perfect man! be at rest
Ta H
T. H. (Ta. Ha.)
T.H
Taa, Haa
Tâ Ha.
T. H
Ta-Ha.* (O dear Prophet Mohammed - peace and blessings be upon him) (Alphabets of the Arabic language - Allah and to whomever He reveals know their precise meanings.
Ta-Ha
T.H
TA HA
TA. HA
T. H
^[ H[.
Ta. Ha.
Tua Ha
Ta´ Ha´
O man
Taa Haa.
Ta-h
Ta-Ha. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.
O MAN
Ta-Ha (These are the names of letters of the Arabic alphabet. They are sometimes understood as one of the names of the prophet, and Allah knows best)
Ta. Ha
Ta Ha
Ta-H
Tā hā!
Ta, Ha
Tā ‘hā!
T. (Ta), H. (Ha) the Surah Opens with these introductory letters from the Arabic Alphabet to draw attention to the miracle of the Quran which though written in the people's tongue, cannot be emulated
Ta Ha.</i
Ṭâ-Hâ.
Ta Ha.
Tā‘ hā‘
T. H.
Ta Ha.
Ta Ha.
Ta, Ha.
Å¢Ä HÄ,
O Ideal Prophet
Ta Ha
Ta Ha
?a. Ha
Ta Ha
Ta-Ha.
Ta, Ha
Ta.Ha.
Ta-Ha
مَاۤ أَنزَلۡنَا عَلَیۡكَ ٱلۡقُرۡءَانَ لِتَشۡقَىٰۤ ٢
It was not to distress you [Prophet] that We sent down the Quran to you
We have not sent down the Qur’an to you (O Muhammad) to cause you distress,
We have not Sent down on thee the Qur'an that thou shouldst be distressed.
We have not sent down the Qur'an to you that you should be burdened
We did not reveal the Quran for you to be miserable.
We did not send down the Qur´an to you to make you miserable,
We did not send down to you the Qur’an that you should be miserable
We do not send down the Qur’an on you so that you suffer distress (in your duty of conveying it to people)
We have not revealed this Qur'an to you that you should fail in your mission
We have not sent down the Koran upon thee for thee to be unprosperous
We did not send down the Quran to you to make you unhappy,
I (God) have not sent you Qur’an to make your life miserable
We have not sent down the Quran to cause you distress
We have not sent down the Recital upon yousg for you to be wretched,
We have not sent down this Qur'an to thee that thou shouldst be wretched
We have not sent down this Qur’an upon you (O dear Prophet Mohammed - peace and blessings be upon him) for you to fall into hardship! (Either because he used to pray at length during the night or because he was distressed due to the disbelievers not accepting faith.
We have not revealed this Quran unto you to cause you misery.
We have not sent down the Koran unto thee, that thou shouldest be unhappy
We have not sent down this Quran to you that you should be distressed
We have not sent down the Koran to you for you to be tired
Not to sadden thee have we sent down this Koran to thee
We did not deliver unto you Al-Quran that you be distressed
We caused not the Quran to descend to thee that thee be in despair,
We have not sent down the Qur’an to you to make you unhappy.
We have not sent down this Qur’an to put you to trouble
We did not reveal the Qur´an to you to cause you distress
We have not revealed the Qur’an to thee that thou mayest be unsuccessful
We have not sent down the Quran to you, to distress to you, cause
We have not sent down the Quran upon you to cause you distress
(O My Esteemed Beloved!) We have not revealed the Qur’an to you that you land in distress
We did not send down to you the Quran so you may suffer
We did not send down to you the Qur'an so you may suffer.
We did not send down to you the Qur'an so you may suffer.
We did not descend the Koran on you to (to) be miserable/unhappy
We did not bestow the Qur'an on thee from on high to make thee unhappy
In no way have We sent down the Qur'an upon you for you to be wretched
We have not revealed unto thee (Muhammad) this Qur'an that thou shouldst be distressed
We have sent the Quran only as reminde
We did not reveal the Qur‘an to you to (make you) face hardshi
We have not sent down the ‘Qur'ān’ unto you in order that you may feel distressed.
We have revealed to you this Qur´an, not to cause you distress
We have not sent down the Qur'ān to you in order to make you feel distressed.
We have not revealed to you O Muhammad the Quran to cause you hardship nor to put you to trouble
We did not send the Majestic Quran to distress you;
We have not revealed the Quran to you ˹O Prophet˺ to cause you distress,
We did not reveal the Qur´an to you to be distressed.
It was not to distress you that We revealed the Koran to you
We did not reveal the Quran to you, to cause you any hardship.
We have not sent down the Qur'an for you to be distressed,
We have not sent the Quran down to you to distress you
We did not send down upon you the Quran to be unhappy.
We did not send down the Qur'an to you that you distress yourself
We did not bestow this Qur'Än on you from on high to cause you distress,
We have not bestowed upon you this Qur'an to cause you any hardship
We have not revealed the Quran to you that you may be unsuccessful
We have not sent down the Qur'an to thee that thou shouldst be distressed
We did not send down the Quran unto thee that thou shouldst be distressed
We have not sent down the Quran unto you to (cause) for you (suffering or) sorrow
We didn’t reveal the Quran upon you to cause you distress.
We did not reveal the Quran to you to make you suffer
We have not sent down to you the Qur'an that you be distresse
We have not sent down the Quran to you that you should be unhappy;
We have not sent down the Qur'an to thee to be (an occasion) for thy distress
We have not sent down the Qur'an to thee to be (an occasion) for thy distress
إِلَّا تَذۡكِرَةࣰ لِّمَن یَخۡشَىٰ ٣
but as a reminder for those who hold God in awe
but only as a reminder to those who fear (Allah)
But only as an admonition unto him who feareth.
But as admonition for him who fears -
It (the revealed knowledge) is only a reminder (of its reality) to a consciousness that is open to awe (perceptive to the might of Allah)!
but only as a reminder for those who have fear,
but only as an admonition to him who fears [his Lord]
But only as a reminder for him who holds some awe of God in his heart (and so has the potential to achieve faith)
But it is a reminder (of things inherent in human nature) to him who stands in awe (to God)
but only as a reminder to him who tears
but as a reminder for anyone who is in awe (of God).
The main reason for sending down Qur’an has been to be used as a reminder for those who are at awe with the might of God
But only as a reminder to those who fear
but only as a reminding for one who fears.
only as a reminder to him who fears
Except as a reminder for one who fears
But as a reminder for anyone who has deference [of His Lord].
but for an admonition unto him who feareth God
But only as a reminder to him who fears (or is in awe of Allah or fears doing wrong)
but as a reminder to he who fears
But as a warning for him who feareth
but as an exhortation for that who becomes sincere (to His Creator and Sustainer)
but as an admonition to him who dreads
It is only a warning to those who fear.
but as a reminder to those who fear Allah
it is only a reminder for him who fears Allah
But it is a reminder to him who fears
but (it is sent down as) a reminder for him who fears,
It is but a Memorandum for one who fears Allah
But (it) is (revealed as) admonition for him who fears (his Lord)
It is but a reminder for the one who takes heed
It is but a reminder for he who is concerned.
It is but a reminder for he who is concerned.
Except (as) a reminder to who fears
but only as an exhortation to all who stand in awe [of God]
(We have not sent it down) except as a reminding to him who (is) apprehensive
But as a reminder unto him who feareth
for those who have fear (of disobeying God), not to make you, (Muhammad), miserable
rather to remind him who has the fear (of Allah)
But only as a reminder for him who fears the (divine chastisement ),
Rather, it is a memorandum _ (an advisory) _ for the one who fears
But only as an admonition to him who desires to be saved from (the punishment of Allâh) .
But to serve as a reminder to those who keep in awe of Allah and entertain the profound reverence dutiful to Him
but a reminder to anyone who fears Allah,
but as a reminder to those in awe ˹of Allah˺.
Only as a reminder to whoever fears (Allah).
but to admonish the God-fearing
Only to remind the reverent.
but only as a reminder to all who stand in awe [of God]
but as a reminder to those in awe [of God].
Except as a reminder for whoever is awed.
But only as an admonition to him who fears (Allah)
but only as an admonition to the God-fearing.
But as a Reminder to the reverent, those who stand in awe of the Creator
Nay, it is a reminder to him who fears
But as a reminder to him who fears God
but only as a reminder unto one who fears [God]
But only as a remainder to those who fear (Allah)
Rather, it’s a reminder for those who hold reverence.
But only as a reminder for him who fears
But only as a reminder for those who fear [ Allah ]
Except as a reminder for whoever fears,
But only as an admonition to those who fear (God),
But only as an admonition to those who fear (Allah),
تَنزِیلࣰا مِّمَّنۡ خَلَقَ ٱلۡأَرۡضَ وَٱلسَّمَـٰوَ ٰتِ ٱلۡعُلَى ٤
a revelation from the One who created the earth and the high heaven
A revelation from Him Who has created the earth and high heavens,
A down-sent from Him who Created the earth and the heavens high
A revelation from Him who created the earth and the high ascending skies
It is sent down in parts from the creator of the earth (body) and the great heavens (the forms and levels of consciousness manifesting from the dimension of Names).
a Revelation from Him who created the earth and the high heavens,
A sending down [of the Revelation] from Him who created the earth and the lofty heaven
A gradual sending down from Him Who has created the earth and the high heavens
(And) a revelation from Him Who created the earth and the high heavens
a revelation from Him who created the earth and the high heavens
A revelation from Him who created the earth and the high skies,
This (Qur’an) is a revelation from God, the creator of earth and high heavens
A revelation from Him Who created the earth and the heavens on high
A bestowal from on high by the One Who created the earth and the highest heavens—
descending from Him who created the earth and the high heavens
Sent down by One Who created the earth and the lofty heavens
A revelation from Him who created the earth and the high heavens.
Being sent down from Him who created the earth, and the lofty heavens
Descending (as a revelation) from Him who created the earth and the high heavens
It is a sending down from Him who has created the earth, and the high heavens
It is a missive from Him who hath made the earth and the lofty heavens
a descent from That Who created the earth and the high heavens
a sending down successively from Him Who created the earth and the lofty heavens.
It is a revelation from He who created the earth and the skies on high.
This is a revelation from Him Who has created the earth and the lofty Heavens
a revelation from Him Who created the earth and the high heavens
A revelation from Him Who created the earth and the high heavens
sent down from Him Who created the earth and the high skies,
It is a bestowal from the One Who created the earth and the lofty heavens
(This) has been revealed by (Allah) Who created the earth and the lofty heavens
Sent down from the One who created the Earth and the heavens above
Sent down from the One who has created the earth and the heavens above.
Sent down from the One who has created the earth and the heavens above.
Descent from who created the earth/Planet Earth and the skies/space, the high/elevated
a revelation from Him who has created the earth and the high heaven
A successive sending down from Him Who created the earth and the exalted heavens
A revelation from Him Who created the earth and the high heavens
It is a revelation from the Creator of the earth and the high heavens
it being a revelation from the One Who created the earth, and high heavens
A revelation from the one Who has created the earth and the high heavens .
A communiqué from the Creator of the earth and the celestial heavens
(It is) Revelation Knowledge from the One Who has created the earth and the high heavens,
A disclosure of divine knowledge to man from Him, AL-Rahman Who Created the earth and the heavens of the imposing altitude
a revelation from the one who created the Earth and the soaring skies.
˹It is˺ a revelation from the One Who created the earth and the high heavens—
A revelation from the One who created the earth and the elevated heavens.
It is a revelation from Him who has created the earth and the lofty heavens
A revelation from the Creator of the earth and the high heavens.
a revelation that was sent down gradually from Him who created the earth and highest heavens,
A revelation from Him Who created the Earth and the highest heavens,
download revelation from who created the earth and the high skies.
It has been sent down from Him Who created the earth and the high heavens
It is a revelation from Him who has created the earth and the high heavens,
A Revelation from Him Who created the earth and the high skies
A revelation from Him Who created the earth and the high heavens
And a revelation from HIM Who created the earth and the high heavens
a revelation from He, Who created the earth and the high heavens
A Revelation from Him Who created the earth and the high heavens above
A revelation from He who created the earth and the high heavens.
A revelation from He who created the earth and the high heavens
A revelation from He who created the earth and highest heavens
Descending from Him who created the earth and the high heavens,
A revelation from Him Who created the earth and the heavens on high
A revelation from Him Who created the earth and the heavens on high
ٱلرَّحۡمَـٰنُ عَلَى ٱلۡعَرۡشِ ٱسۡتَوَىٰ ٥
the Lord of Mercy, established on the throne
the Gracious (Allah) rose over the Throne (to suit Majesty),
The Compassionate on the Throne is established
The ever-merciful, established on the throne (of authority)
Rahman is established on the Throne (Rahman established His sovereignty by creating the worlds [the existential world created by the potential of the Names inherent in one’s brain] with His Names, i.e., in the quantum potential, Rahman observes His knowledge through His knowledge).
the All-Merciful, established firmly upon the Throne.
—the All-beneficent, settled on the Throne
The All-Merciful, Who has established Himself on the Throne
(He is) the Most Gracious (God, Who) is firmly and flawlessly established on (His) Throne (of Power)
the All-compassionate sat Himself upon the Throne; to Him belong
the beneficent, reigning over the dominion.
The Merciful is ruling his realm of creation and has power over everything in the heaven and earth…
God, the Merciful Benefactor, is firmly established on the throne
the All-Merciful; on the Throne He settled.
the Merciful settled on the throne
The Most Gracious Who, befitting His Majesty, took to the Throne (of control)
Ar-Rahman [The All-merciful] who has spread out His presence on the throne.
The Merciful sitteth on his throne
The most Beneficent is firmly settled on the Throne (of Authority)
the Merciful willed to the Throne
The God of Mercy sitteth on his throne
Ar-Rahman, He set (Himself) on the Throne
The Merciful turned His attention to the Throne.
The Most Gracious is firmly established on the throne.
the Beneficent (Allah) Who is firmly established on the throne of authority
The Most Compassionate Lord is settled on the Throne (of the Universe)
The Beneficent is established on the Throne of Power
the Beneficent (Allah), Who is established on the throne (of the universe).
From the Gracious One, firmly established on the throne of absolute authority
(He is) Most Kind (Lord) Who established (His sovereignty) on the Throne (of power and supreme authority over all the systems of the universe, befitting His Glory)
The Almighty, on the throne He settled
The Almighty, upon the Throne He settled.
The Almighty, upon the Throne He settled.
The merciful on the throne He aimed to/sat on/straightened
the Most Gracious, established on the throne of His almightiness
The All-Merciful has upon the Throne leveled Himself (How He has done so is beyond human understanding)
The Beneficent One, Who is established on the Throne
The Beneficent God is dominant over the Throne (of the realm)
The RaHman (Allah, the All-Merciful) has positioned Himself on the Throne
The Most Beneficent (Allâh is the One) Who has established Himself on the (Mighty) Throne.
Rehman, (the most magnificent), mounted the throne (and governs the universe majestically)
The True Merciful (God) Who has established Himself on the (Mighty) Throne.
AL-Rahman Who set Himself on the Throne of supremacy and dominion , of grace and mercy
The Most Kind established on the throne as befits Him.
the Most Compassionate, ˹Who is˺ established on the Throne.
The Merciful, who rose to the throne.
the Merciful who sits enthroned on high
The Most Gracious; He has assumed all authority.
the Merciful-to-all [who is] established on the throne of His majesty.
the Merciful-to-all [who is] established on The Throne of His Majesty.
Al-Rahman (The Widely merciful); on the Throne He settled.
The Beneficent (Allah Who) dominates on the 'Arsh (the Throne of existence)
the Most Merciful, established on the throne of His almightiness.
The Beneficent, established on the throne of His Almightiness. (He maintains Supreme Control over all that He has created)
The Beneficent Allah is firm in power
HE is the Gracious God Who has settled Himself firmly on the throne
The Compassionate mounted the Throne
(Allah) the Most Gracious (Ar-Rahman) rose over the Throne (of authority)
The Most Merciful, who is enthroned over all that exists.
The Most Merciful; on the Throne He settled
The Most Merciful [who is] above the Throne established
The Merciful is on the throne, settled.
(God) Most Gracious is firmly established on the throne (of authority)
(Allah) Most Gracious is firmly established on the throne (of authority)
لَهُۥ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِ وَمَا بَیۡنَهُمَا وَمَا تَحۡتَ ٱلثَّرَىٰ ٦
Everything in the heavens and on earth, everything between them, everything beneath the soil, belongs to Him
to Him belongs all that is in the heavens, all that is on the earth, all that is between them, and all that is under the soil.
His is whatsoever is in the heavens and whatsoever on the earth and - whatsoever is in-between. and whatsoever is underneath the earth
Whatever is in the heavens and the earth and in between them, belongs to Him, as whatever lies under the earth
Whatever is in the heavens (consciousness) and the earth (manifest action) and everything in between (in one’s imagination) and beneath the earth (the depths of his body) is for Him (for the manifestation of His Names).
Everything in the heavens and everything on the earth and everything in between them and everything under the ground belongs to Him.
To Him belongs whatever is in the heavens and whatever is on the earth, and whatever is between them, and whatever is under the ground
To Him belongs whatever is in the heavens and whatever is on the earth, and whatever is between them, and whatever is under the soil
All that is in the heavens and all that is on the earth and all that lies between them, and all that lies deep under the moist sub-soil, belongs to Him
all that is in the heavens and the earth and all that is between them, and all that is underneath the soil
Everything in the skies and on the earth and whatever between them and whatever under the ground belongs to Him.
and whatever is above and under the earth
To Him belongs what is in the heavens and on earth, and all between them, and all beneath the ground
To Him belongs whatever is in the heavens and whatever is in the earth and whatever is between them and whatever is beneath the ground.
His are what is in the heavens, and what is in the earth, and what is between the two, and what is beneath the ground
To Him only belongs all whatever is in the heavens and all whatever is in the earth, and all whatever is between them, and all whatever is beneath this wet soil
Unto Him belongs all that is in the heavens and all that is in the earth and all that is between them and all that is under the ether.
Unto him belongeth whatsoever is in heaven and on earth, and whatsoever is between them, and whatsoever is under the earth
To Him belongs what is in the heavens, and what is in the earth, and all that which is between the two, and all that which is beneath the ground
To Him belongs all that is in the heavens and the earth, and all that lies between them, and underneath the soil
His, whatsoever is in the heavens and whatsoever is in the earth, and whatsoever is between them both, and whatsoever is beneath the humid soil
For Him is whatever is in the heavens and whatever is in the earth and whatever is between those two and whatever is under the soil
To Him belongs whatever is in the heavens and whatever is on the earth and whatever is between them and whatever is beneath the soil.
To Him belongs what is in the skies and on earth and all among them and all beneath the soil.
to Him belongs whatever is in the Heavens and in the earth, and all that lies between them, and all that is beneath the soil
To Him belongs all that is in the heavens and all that is in the earth, and all that is in between, and all that is beneath the soil
To Him belongs whatever is in the heavens and whatever is in the earth and whatever is between them and whatever is beneath the soil
Whatever is in the skies and whatever is in the earth is His and (also) that which is between these two and that which is beneath the moist soil.
Everything — that which is in the heavens, on the earth, in between the two, and underneath the ground — is all His
(So) whatever is in the heavens (i.e., the upper divine and celestial spheres and spatial terrestrial spheres) and whatever is in the earth and whatever is in between (i.e., the atmospheric spheres) and whatever is beneath the soil to its bed, all are (functioning in compliance with) His (command and control system)
To Him is what is in the heavens and what is in the Earth, and what is in between, and what is underneath the soil
To Him is what is in the heavens and what is on the earth, and what is between them, and what is beneath the ground.
To Him is what is in the heavens and what is on the earth, and what is between them, and what is beneath the ground.
For Him what (is) in the skies/space, and what (is) in the earth/Planet Earth, and what (is) between them (B), and what (is) below/beneath the moist dust/earth
Unto Him belongs all that is in the heavens and all that is on earth, as well as all that is between them and all that is beneath the sod
To Him belong whatever is in the heavens, and whatever is in the earth, and whatever is between them, and whatever is beneath the ground
Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth, and whatsoever is between them, and whatsoever is beneath the sod
To Him belongs all that is in the heavens and the earth, all that lies between them, and lies below the earth
To Him belongs all that is in the heavens, all that is in the earth and whatever lies between them and whatever lies beneath the soil
Unto Him belongs whatever is in the heavens, whatever is on the earth, whatever is between them and whatever is beneath the soil.
To Him belongs whatever is in the heavens and on the earth, whatever lies between them, and whatever exists under (the surface of the earth)
Unto Him belongs whatever is in the Heavens, whatever is on the Earth, whatever is between them and whatever is beneath the soil.
AL-Rahman to Whom belong all that is in the heavens and on earth and all that is between, all that lies in the depths below the face of the earth and of all other planets
The owner of what lies in the Heavens, the Earth and between them, and all that’s buried deep in the soil.
To Him belongs whatever is in the heavens and whatever is on the earth and whatever is in between and whatever is underground.
To Him belongs what is in the heavens and what is on earth and what is in between and what is below the ground.
His is what the heavens and the earth contain, and all that lies between them and underneath the soil
To Him belongs everything in the heavens, and the earth, and everything between them, and everything beneath the ground.
To Him belongs what is in the heavens and what is on the earth, and what is between them, and what is beneath the soil.
To Him belongs everything in the heavens and the Earth, and everything between them, and everything beneath the soil.
For Him whatever is in the skies and the earth, and whatever is between them, and whatever is beneath the soil.
To Him belongs whatever is in the heavens and whatever is in the earth, and whatever is between them, and whatever is beneath the ground
To Him belongs all that is in the heavens and on earth, as well as all that is between them, and underneath the soil.
Unto Him belongs what is in the heavens, what is in the earth, and all between them, and all that is beneath the soil
His is what is in the heavens and what is in the earth and what is between them two and what is beneath the ground
To HIM belongs whatsoever is in the heavens and whatsoever is in the earth, and whatsoever is between them, and whatsoever is beneath the moist sub-soil
Unto Him belongs whatsoever is in the heavens and whatsoever is on the earth, whatsoever is between them, and whatsoever lies beneath the ground
To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is underneath the soil
To Him belongs everything in the heavens, everything on earth, everything between them, and everything beneath the soil.
To Him belongs everything in the heavens and the earth, and everything between them, and everything beneath the soil
To Him belongs what is in the heavens and what is on the earth and what is between them and what is under the soil
His are what is in the heavens, and what is in the earth, and what is between them, and what is beneath the ground.
To Him belongs what is in the heavens and on earth, and all between them, and all beneath the soil
To Him belongs what is in the heavens and on earth, and all between them, and all beneath the soil
وَإِن تَجۡهَرۡ بِٱلۡقَوۡلِ فَإِنَّهُۥ یَعۡلَمُ ٱلسِّرَّ وَأَخۡفَى ٧
Whatever you may say aloud, He knows what you keep secret and what is even more hidden
And if you (O Muhammad) speak (statement) aloud, then surely He knows the secrets and what is hidden.
And if thou speakest the word aloud, then verily He knoweth the secret and the most hidden
Whether you say a thing aloud or inaudibly, He has knowledge of the secret and the hidden
And if you speak your thoughts (or conceal them) know that indeed He knows the secret (in your consciousness) and what is even deeper (the actual Names that compose it).
Though you speak out loud, He knows your secrets and what is even more concealed.
Whether you speak loudly [or in secret tones] He indeed knows the secret and what is still more hidden
If you say something aloud (or keep it to yourself), He surely knows the secret as well as (whatever you may be keeping as) the more hidden
If you speak aloud, (He does not stand in need of it), He knows the secret (thought) as well that which is yet deeper hidden
Be thou loud in thy speech, yet surely He knows the secret and that yet more hidden
And whether you speak loudly (or not), He knows the secret and (even things) more hidden.
God hears your supplication no matter how loud or in a low voice you speak to him as He knows every secret thought of yours
Whether you speak the word aloud or not, indeed He knows what is secret and what is even more hidden
And if yousg speak aloud, indeed, He knows the secret and the most hidden.
And if thou art public in thy speech - yet, verily, he knows the secret, and more hidden still
And if you speak aloud - so He surely knows the secret and that which is more concealed
Whether you make aloud your speech [is all the same] for He indeed knows what is secret and what is hidden.
If thou pronounce thy prayers with a loud voice, know that it is not necessary in respect to God; for he knoweth that which is secret, and what is yet more hidden
And if you pronounce the words loudly (or publicly), yet, verily, he knows the secret and the even more hidden
If you speak loudly; He has indeed knowledge of the secret and the hidden
Thou needest not raise thy voice: for He knoweth the secret whisper, and the yet more hidden
And if you raise the pitch with speech, then surely, He knows which is secret and yet more hidden
And if thou art to publish a saying, yet, truly, He knows the secret and what is more secret.
If you pronounce the word aloud, truly He knows what is secret and what is even more hidden.
The One to Whom you need not speak aloud; for He knows what is said in secret and what is yet more hidden
Whether you speak out aloud (or in a low voice), He knows what is said secretly, and even that which is most hidden
And if thou utter the saying aloud, surely He knows the secret, and what is yet more hidden
And whether (or not) you are loud in your speech, He certainly knows the secret and that which is yet more hidden.
And if you say anything aloud, mind you, He knows the secret, and the hidden
And (there is no harm) if, in remembrance and Prayer, you raise (your voice). He knows the secrets (of hearts) and also the most hidden mysteries. (Then how He will not hear the loud supplications!
And if you declare openly what you say, He knows the secret and what is hidden
And if you will declare openly what you say, then surely He knows the secret and what is hidden.
And if you will declare openly what you say, then surely He knows the secret and what is hidden.
And if you publicize/declare with the saying/word/opinion and belief , so that He truly knows the secret and (what is) more hidden
And if thou say anything aloud, [He hears it] since, behold, He knows [even] the secret [thoughts of man] as well as all that is yet more hidden [within him]
And in case you are loud in (your) speech, then surely He knows the secret and whatever is (yet) more concealed
And if thou speakest aloud, then lo! He knoweth the secret (thought) and (that which is yet) more hidden
Whether or not you express (your thoughts) in words, God certainly knows all unspoken thoughts and all that is even more difficult to find
If you pronounce the word aloud, then (it makes no difference, for) He certainly knows the secret and what is even more hidden
If you are to utter your supplication aloud (or silently), He definitely knows the secret and what is yet more hidden.
You call Him out loud. (But remember), He knows even the most intimate thoughts _ thoughts that remain hidden (and unexpressed) forever
Whether you speak loudly (or quietly), He certainly knows the secret and what is even more hidden.
If you express your thoughts or declare your mind aloud, Allah does know what is suggested secretly to the mind and what man thinks but unwilling to avow
Whether you speak aloud or quietly; He knows all the secrets and all that is hidden.
Whether you speak openly ˹or not˺, He certainly knows what is secret and what is even more hidden.
And when you speak audibly, He knows the secrets and what is most hidden.
You have no need to speak aloud; for He has knowledge of all that is secret, and all that is hidden
Whether you declare your convictions (or not) He knows the secret, and what is even more hidden.
Whether or not you speak aloud, He knows what is secret as well as what is [even] more hidden.
Whether or not you speak aloud, He knows what is secret as well as what is [even] more hidden.
And if you are loudening with the saying, so surely, He knows the secret, and what is more hidden.
And if you utter aloud (or whisper, it is no matter): for verily He knows the secret (of yours) and (that which is yet) more hidden
If you say anything aloud, then [know that] He knows all that is secret, as well as all that is yet more hidden.
And if you speak aloud, then verily, He knows the secret thoughts, as well as that is yet more hidden within man
And if you utter the saying aloud, then surely He knows the secret, and what is yet more hidden
And if thou speakest aloud, HE hears it and also if thou speakest in a low voice, For HE knows the secret thoughts of man and what is yet more hidden
And if thou speakest aloud, verily He knows what is secret and what is more hidden still
And if you speak out the Word loudly, (it may not matter much): Then verily and surely, He (Allah) knows what is secret and what is still more hidden
Whether you speak aloud—He knows the secret and what’s more hidden.
If you speak aloud—He knows the secret, and the most hidden
And if you speak aloud - then indeed, He knows the secret and what is [even] more hidden
And if you speak aloud, then indeed, He knows the secret, and more hidden.
If thou pronounce the word aloud, (it is no matter): for verily He knoweth what is secret and what is yet more hidden
If thou pronounce the word aloud, (it is no matter): for verily He knoweth what is secret and what is yet more hidden
ٱللَّهُ لَاۤ إِلَـٰهَ إِلَّا هُوَۖ لَهُ ٱلۡأَسۡمَاۤءُ ٱلۡحُسۡنَىٰ ٨
God––there is no god but Him––the most excellent names belong to Him
Allah! There is no one worthy of worship but He! To Him belong the Best Names.
Allah! no God there is but he! His are the names excellent
God: There is no god but He. To Him belong the attributes most beautiful
It is Allah! There is no deity-god, only HU! The Beautiful Names belong to Him (He creates what He wills with those qualities)!
Allah, there is no god but Him. The Most Beautiful Names are His.
Allah—there is no god except Him— to Him belong the Best Names
God – there is no deity save Him; His are the All-Beautiful Names
He is Allah. There is no other, cannot be and will never be One worthy of worship but He. All the most beautiful attributes belong to Him
God -- there is no god but He. To Him belong the Names Most Beautiful
God, there is no god except Him. The good attributes (and names) belong to Him.
God is the One to Whom belongs all good name
God, there is no god but He, to Him belong the most beautiful names
Allah—there is no god but He; to him belong the most beautiful names.
God, there is no god but He! His are the excellent names
Allah - there is no worship except for Him; His only are the best names
Allah! There is no deity save Him. To Him belong all the excellent names.
God! There is no god but he: He hath most excellent names
Allah! There is no God but He! To Him belong the Most Beautiful Names
Allah, there is no god except He. To Him belong the most Beautiful Names
God! There is no God but He! Most excellent His titles
Allah! La-ilaha-illa-Huwa. To Him (Alone suit) the excellent attributes
God, there is no god but He. To Him belongs the Fairer Names.
Allah! No god is there except Him. The most beautiful names belong to Him.
He is Allah! There is no deity worthy of worship except Him! To Him belong the most beautiful Names
Allah - there is no god but He. His are the most excellent names
Allah -- there is no God but He. His are the most beautiful names
Allah, there is no god but He, His are the best names.
Allah — there is no god but He; His are the very best attributes.
Allah is (His Self-Name) besides Whom there is no God (i.e., believe in Him alone and deny all other false gods). There are (also) many other Beautiful Names for Him (that speak of His most beautiful attributes)
God, there is no god but He, to Him are the beautiful names
God, there is no god except He, to Him are the beautiful names.
God, there is no god except He, to Him are the beautiful names.
God, no god except Him, for Him (are) the names the best/most beautiful
God-there is no deity save Him; His [alone] are the attributes of perfection
Allah -there is no god except He. To Him belong The Fairest Names
Allah! There is no Allah save Him. His are the most beautiful names
God is the only Lord and to Him belong all the exalted Names
(Such is) Allah. There is no god but He. For Him are the Beautiful Names
Allâh! There is no god but Him. His are the Most Honorable (& Glorious) Names.
He is Allah! There is no god but He; His are all the beautiful names
Allâh! There is no god but Him. His are the Most Honorable (& Glorious) Names.
He is Allah, there is no Ilah but He; to Him belong, the unique and Commendable attributes
Allah – there is no god but He. His names are the most beautiful
Allah—there is no god ˹worthy of worship˺ except Him. He has the Most Beautiful Names.
Allah, there is no god but Him, His are the most beautiful names.
He is God. There is no god but Him. His are the most gracious names
GOD: there is no other god besides Him. To Him belong the most beautiful names.
God there is no god except Him. All the attributes of perfection belong to Him.
God, there is no god except Him. All the attributes of perfection belong to Him.
Allah, no God except Him, for Him are the excellency names.
Allah, there is no god but He. To Him belong the Most Beautiful Names
[He is] God; there is no deity other than Him. His alone are all the attributes of perfection.
Allah! There is no god but He. His are the most beautiful Names. (His alone are the attributes of perfection)
Allah-- there is no god but He; His are the very best names
ALLAH - there is no god but HE. HIS are the most beautiful names
God, there is no god but He. Unto Him belong the Most Beautiful Names
Allah! There is no god but He, Unto Him (Allah) belong the Most Beautiful Names
God—there is no god except Him. His are the best names.
God, there is no god but He, His are the Most Beautiful Names.
Allah - there is no deity except Him. To Him belong the best names
God, there is no god but He. His are the best names.
God! there is no god but He! To Him belong the most Beautiful Names
Allah! there is no god but He! To Him belong the most Beautiful Names
وَهَلۡ أَتَىٰكَ حَدِیثُ مُوسَىٰۤ ٩
Has the story of Moses come to you [Prophet]
And has there come to you the story of Moses?
Hath there come unto thee the story of Musa
Has the story of Moses come to you
Has the story of Moses reached you?
Has the story of Musa not reached you?
Did the story of Moses come to you
Has the story of Moses come to you
You must have surely received the narrative about Moses
Hast thou received the story of Moses
Did the story of Moses come to you?
Have you ever heard the story of Moses
Has the story of Moses reached you
And has the story of Moses reached yousg?
Has the story of Moses come to thee
And did the news of Moosa reach you
Has the story of Moses come to you?
Hast thou been informed of the history of Moses
Has the story of Moses come to you
Has the story of Moses reached you
Hath the history of Moses reached thee
And has the Hadees of Musa reached you
Has the conversation of Moses approached thee?
Have you heard the story of Moses?
Have you heard the story of Moses
Has the story of Moses reached you
And has the story of Moses come to thee
And has the story of Musa come to you,
And has Moses' story come down to you
And has the account of Musa (Moses) reached you
And did the news of Moses come to yo
And did the narrative of Moses come to you?
And did the narrative of Moses come to you?
And did Moses', information/speech come to you
AND HAS the story of Moses ever come within thy ken
And has there come up to you the discourse of Musa (Moses)
Hath there come unto thee the story of Moses
(Muhammad), have you heard the story of Moses
Has there come to you the story of Musa
Has there come to you the anecdote of ‘Moses’?
Is the story of Musa known to you
Has there come to you the story of Moses?
And now, have you been informed O Muhammad of the narrative of Mussa
Have you heard the story of Musa?
Has the story of Moses reached you ˹O Prophet˺?
And has the story of Musa (Moses) reached you?
Have you heard the story of Moses
Have you noted the history of Moses?
And has the story of Moses reached you?
And has the story of Moses reached you?
And has Moses's narration come to you?
And has the story of Moses reached you
Have you learnt the story of Moses?
Has there come to you the history of Moses
And has the story of Musa come to you
And has the story of Moses come to thee
Hast thou heard tell of Moses
And has the story of Musa (Moses) reached you
Did you hear the story of Moses?
Has the story of Moses reached you
And has the story of Moses reached you?
Has the story of Moses come to you?
Has the story of Moses reached thee
Has the story of Moses reached thee
إِذۡ رَءَا نَارࣰا فَقَالَ لِأَهۡلِهِ ٱمۡكُثُوۤا۟ إِنِّیۤ ءَانَسۡتُ نَارࣰا لَّعَلِّیۤ ءَاتِیكُم مِّنۡهَا بِقَبَسٍ أَوۡ أَجِدُ عَلَى ٱلنَّارِ هُدࣰى ١٠
He saw a fire and said to his people, ‘Stay here––I can see a fire. Maybe I can bring you a flaming brand from it or find some guidance there.’
When he saw a fire, he said to his family: “You wait! Surely, I have seen a fire; perhaps I can bring you some burning brand from there, or find guidance (from someone) at the fire.”
Recall what time he saw a fire and said to his household, bide ye! verily I have perceived a fire! haply I may bring you from it a brand or may find at the fire a guidance
When he saw a fire he said to his family: "You wait here. I have seen a fire. I may haply be able to bring an ember from it, or find direction by the fire."
How he (Moses) saw a fire and said to his people, “Stay here, indeed I have sensed fire... Perhaps I will bring you an ember from it or find a guide near that fire.”
When he saw a fire and said to his family, ´Wait here. I can make out a fire. Maybe I will bring you a brand from it, or will find guidance there.´
when he sighted a fire, and said to his family, ‘Wait! Indeed I descry a fire! Maybe I will bring you a brand from it, or find some guidance at the fire.’
(He was traveling with his family in the desert) when he saw a fire, and so said to his family: "Wait here! Indeed I perceive a fire far off. Perhaps I can bring you a burning brand from it, or find guidance by the fire."
When he saw a fire, he said to his companions, `Stay here for I perceive a fire (creating feelings of love and affection). I hope, I may bring you a fire brand from there. Rather I feel that I would find some guidance at the fire.
When he saw a tire, and said to his family, 'Tarry you here; I observe a fire. Perhaps I shall bring you a brand from it, or I shall find at the fire guidance.
When he saw a fire, then he said to his family: “Wait, indeed I saw a fire, maybe I bring you a burning stick from it or find guidance at the fire.”
When he saw a fire afar, he said to his family: “Wait a little so that I bring a bit of that fire (to make a fir) for us or get a guidance (knowledge about what it is, where we are, etc.) from it (if he knew that he is going to get the guidance of his life from that fire.)”
Behold, he saw a fire. So he said to his family, “Stay here, I perceive a fire, perhaps I can bring a torch from it, or find some guidance at the fire.
When he saw a fire, so he said to his family, “Stay; I have noticed a fire; perhaps I can bring youpl a torch therefrom or find some guidance by the fire.”
When he saw the fire and said to his family, 'Tarry ye; verily, I perceive a fire! Haply I may bring you therefrom a brand, or may find guidance by the fire.
When he saw a fire and said to his wife, "Wait - I have seen a fire - perhaps I may bring you an ember from it or find a way upon the fire."
When he saw a fire he said to his family, “Tarry here. I have indeed perceived a fire maybe I can bring you from it a brand or I can find guidance at the fire.
When he saw fire, and said unto his family, tarry ye here; for I perceive fire: Peradventure I may bring you a brand thereout, or may find a direction in our way by the fire
Behold, he saw a fire: and said to his folk, "Tarry ye; verily, I perceive a fire far off. Perhaps I may bring you there from a brand, or may find some guidance (news, information) by the fire."
When he saw a fire, he said to his family: 'Stay here, for I can see a fire. Perhaps I can bring you a lighted torch or find at the fire guidance.
When he saw a fire, and said to his family, "Tarry ye here, for I perceive a fire: Haply I may bring you a brand from it, or find at the fire a guide."
When he saw a fire so he said to his family: “Wait! Surely, I have seen a fire, perhaps I will bring you burning coal therefrom or I receive guidance at the fire.”
When he saw a fire, he said to his people: Abide! Truly, I observed a fire so that perhaps I will bring you some firebrand from it or I find guidance at the fire.
When he saw a fire [in the distance], he said to his family, “Stay here. I see a fire. Perhaps I can bring back a stick of flame from it or find some guidance there.”
When he saw a fire, he said to his family: "Wait! I saw a fire. I may be able to bring some fire or find someone beside the fire to guide us towards the right direction."
When he saw a fire and said to his family: "Hold on! I have just perceived a fire; perhaps I will bring a brand from it for you, or I will find some guidance at the fire about the way to follow."
When he saw a fire, he said to his people: Stay, I see a fire; haply I may bring to you therefrom a live coal or find guidance at the fire
when he saw a fire and said to his family, "(You all) wait, I perceive a fire, perhaps I may come to you with a burning brand from it or find guidance at the fire?"
When he saw some fire, he said to his wife escorting him, "Wait! I do indeed see a fire. Maybe, I can bring to you therefrom a live burning coal or come to know about the right way from someone at the fire."
When Musa (Moses) saw a fire (on his way back to Egypt from Madyan), he said to his family: ‘Stay here. I have seen a fire (or I have perceived a flash of love and cordiality in a fire). Perhaps I may bring a brand from it for you (also), or I find at that fire the guidance (which I am searching for).
When he saw a fire, so he said to his family: "Stay here, I have seen a fire, perhaps I can bring from it something, or find at the fire some guidance."
When he saw a fire, he said to his family: "Stay here, I have seen a fire, perhaps I can bring a piece from it, or find at the fire some guidance."
When he saw a fire, he said to his family: "Stay here, I have seen a fire, perhaps I can bring a piece from it, or find at the fire some guidance."
When he saw a fire, so he said to his family: "Wait/remain/stay, that I , I perceived/saw a fire, maybe/perhaps I come to you from it with a fire's flame/torch, or I find on (at) the fire guidance."
Lo! he saw a fire [in the desert]; and so he said to his family: "Wait here! Behold, I perceive a fire [far away]: perhaps I can bring you a brand there from, or find at the fire some guidance."
As he saw a fire, so he said to his family, "Stay (here); surely I perceive a fire; possibly I will come up to you with a (flaming) brand from it, or I will find at the fire ".guidanc
When he saw a fire and said unto his folk: Lo! Wait! I see a fire afar off. Peradventure I may bring you a brand therefrom or may find guidance at the fire
When he saw the fire, he said to his family, "Wait here for I can see a fire. Perhaps I shall bring you a burning torch or find a way to some fire"
When he saw a fire and said to his family, .Stay here. I have noticed a fire. Perhaps I can bring you an ember from it, or find some guidance by the fire
Behold, he saw a fire. Thus, he said unto to his family: "Wait here! Verily I perceive a fire. Perhaps I can bring you a burning torch or find guidance at the fire."
When he spotted a campfire, he said to his family, "I notice a fire! Perhaps, I can bring a live coal from there (to start our own fire), or obtain directions (for the road ahead)."
Behold, he saw a fire. So he said unto to his family: "Wait here! Verily I perceive a fire. Perhaps I can bring you a burning torch or find guidance at the fire."
He saw a fire from far**, He said to his family: "You stay here; I have jus
When he saw the fire he said to his wife, “Stay here, I’ve noticed a fire; perhaps I can bring a live coal for you or find a guide nearby.
When he saw a fire, he said to his family, “Wait here, ˹for˺ I have spotted a fire. Perhaps I can bring you a torch from it, or find some guidance at the fire.”
When he saw a fire and said to his people: wait, I noticed a fire, maybe I can bring you a spark of it or find guidance by the fire.
When he saw a fire, he said to his people: ‘Stay here, for I can see a fire. Perchance I can bring you from it a lighted torch, or find a guide hard by the fire.‘
When he saw a fire, he said to his family, "Stay here. I have seen a fire. Maybe I can bring you some of it, or find some guidance at the fire."
When he saw a fire and said to his family, "Wait here. I can see a fire; perhaps I will bring you a piece of it, or maybe I will find guidance there."
When he saw a fire, he said to his family, “Wait here. I saw a fire; perhaps I will bring you a kindling from it, or find guidance there.”
When he saw a fire, he said for his family, “Bide here; I have familiarized a fire; Perhaps I may bring to you from it with a burning torch or find guidance on the fire.”
When he saw a fire, then he said to his family: 'Wait (a little)! Verily I perceive a fire; perhaps I can bring you a brand from it, or may find some guidance at the fire'
When he saw a fire, he said to his family: 'Wait here! I perceive a fire. Perhaps I can bring you a lighted torch, or find some guidance at the fire.'
When he saw a fire (in the desert), he said to his family, "Wait! Behold, I see a fire far away. Perhaps I can bring to you a burning torch from there or find some guidance at the fire (to get directions)."
When he saw fire, he said to his family: Stop, for surely I see a fire, haply I may bring to you therefrom a live coal or find a guidance at the fire
When he saw a fire, and he said to his family, `Tarry ye, I perceive a fire; perhaps I may bring you a brand therefrom or find guidance at the fire
when he saw a fire and said unto his family, “Stay here. Verily I perceive a fire. Perhaps I shall bring you a brand therefrom, or find guidance at the fire”
When he (Musa) saw a fire: He said to his family, "You stay (behind); I see a fire; Perhaps I can bring you something burning from it, or some guidance at the fire."
When he saw a fire, he told his family, “Stay here, I have noticed a fire. Perhaps I can bring you a torch from it, or find guidance at the fire.”
When he saw a fire, he said to his family, 'Stay; I have noticed a fire; Perhaps I can bring you a torch therefrom, or find some guidance by the fire.'
When he saw a fire and said to his family, "Stay here; indeed, I have perceived a fire; perhaps I can bring you a torch or find at the fire some guidance."
When he saw a fire and said to his family, 'Stay here; indeed, I perceive a fire. Perhaps I may bring you a brand from it, or find guidance at the fire.'
Behold, he saw a fire: So he said to his family, "Tarry ye; I perceive a fire; perhaps I can bring you some burning brand therefrom, or find some guidance at the fire."
Behold, he saw a fire: So he said to his family, "Tarry ye; I perceive a fire; perhaps I can bring you some burning brand therefrom, or find some guidance at the fire."
فَلَمَّاۤ أَتَىٰهَا نُودِیَ یَـٰمُوسَىٰۤ ١١
When he came to the fire, he was summoned, ‘Moses
And when he came to it (the fire), he was called (by name): “O Moses!
Then when he was come thereto, he was cried unto. O Musa
When he approached it, a voice called out
When he came close (to the fire) he perceived a calling, “O Moses.”
Then when he reached it, a voice called out, ´Musa!
So when he came to it, he was called, ‘O Moses
Then when he came near to it, he was called by name: "O Moses
And when he came close to this (fire) he was hailed, `O Moses
When he came to it, a voice cried, 'Moses
So, when he came to it, he was called: “Moses,
When he reached the fire, a voice called out: “O Moses.”
But when he came to the fire, a voice was heard, “O Moses
So when he reached it, he was called, “O Moses.
And when he came to it he was called to, 'O Moses
So when he came near the fire, it was announced, "O Moosa!"
But when he came to it [the fire] he was called upon, “O Moses!
And when he was come near unto it, a voice called unto him, saying, O Moses
And when he came to it he was addressed, "O Moses
When he reached it, he was called: 'O Moses
And when he came to it, he was called to, "O Moses
So when he came to it he was called (thus): “O Musa
When he approached it, it was proclaimed: O Moses!
When he approached the fire [which was a burning bush, unconsumed], a voice was heard.
When he reached there, he was called: "O Moses
When he came to it, a voice called out: "Moses
So when he came to it, a voice came: O Moses
So when he came to it, he was called, "O Musa!
And when he came to it (the fire), he was called out, "O Moses!"
So when he reached that (fire), a call was made: ‘O Musa (Moses)
So when he came to it he was called: "O Moses."
So when he came to it he was called: "O Moses."
So when he came to it he was called: "O Moses."
So when he came to it, (it) was called: "You Moses."
But when he came close to it, a voice called out: "O Moses
(by name) came up to it, he was called out Then, as soon as h, "O Musa
And when he reached it, he was called by name: O Moses
When he came near the fire he was called, "Moses
So when he came to it, he was called, .O Musa
As soon as he came to it, he was called by name: "O’ ‘Moses’!
When he approached (the site of) the campfire, We called out to him, "Oh Musa!"
And when he reached it, he was called by name: "O’ Moses!
And when he reached the destined spot, he was called to: "O Mussa", Allah sai
When he came near the bush a voice called: “Musa,
But when he approached it, he was called, “O Moses!
Then when he came to it he was called: oh Musa (Moses).
When he came near, a voice called out to him: ‘Moses
When he came to it, he was called, "O, Moses.
But when he came to the fire, he was called, "Moses,
But when he came to the fire, he was called, “Moses!
So, when he came to it, he was called out, “O Moses.
Then when he came to the fire, he was called: 'O Moses!
But when he came close to it, a voice called out to him: 'Moses,
(This is the story of the days when Moses had reached the converging point of the stream of the conceptual knowledge of intellect, and the stream of the extrinsic knowledge of the Divine Revelation (18:65)). When Moses reached the fire, a voice called out, "O Moses
So when he came to it, a voice was uttered: O Musa
And when he came to it, he was called by a voice, `O Moses
Then when he came to it, he was called, “O Moses
And when he came to the fire, a voice was heard: "O Musa (Moses)
As he approached it, he was called, “O Moses!
Then, when he reached it, he was called, 'O Moses
And when he came to it, he was called, "O Moses
And when he came to it he was called, 'O Moses!
But when he came to the fire, a voice was heard: "O Moses
But when he came to the fire, a voice was heard: "O Moses
إِنِّیۤ أَنَا۠ رَبُّكَ فَٱخۡلَعۡ نَعۡلَیۡكَ إِنَّكَ بِٱلۡوَادِ ٱلۡمُقَدَّسِ طُوࣰى ١٢
I am your Lord. Take off your shoes: you are in the sacred valley of Tuwa
Surely! I am your Lord! Take off your shoes; surely you are in the sacred valley of Tuwa.
Verily I! I am thy Lord: so take off thy shoes; verily thou art into the holy valley, Tuwa
"O Moses, I am verily your Lord, so take off your shoes, for you are in the holy plain of Towa
“Indeed, I am your Rabb! Take off both your sandals (let go of your physical and mental conditionings and remain as pure consciousness) for you are indeed in your sacred valley of Tuwa!”
I am your Lord. Take off your sandals. You are in the holy valley of Tuwa.
Indeed I am your Lord! So take off your sandals. You are indeed in the sacred valley of Tuwa
"Indeed it is I, I am your Lord. So take off your sandals, for you are in the sacred valley of Tuwa
`Verily, I alone am your Lord. So take off your shoes (and stay, and make your heart free from every care), for you are in the sacred Valley of Tuwa
I am thy Lord; put off thy shoes; thou art in the holy valley, Towa
indeed, I am your Lord, so take off your shoes, you are in the sacred valley of Tuwa,
“I am your Lord. Take off your sandals. You are in the sacred valley of Tuwa”
“Indeed I am your Guardian Evolver, so remove your shoes. You are in the sacred valley Tuwa
Indeed, I—I am your Lord. So take off your sandals; you are indeed in the sacred valley of Tuwa.
verily, I am thy Lord, so take off thy sandals; verily, thou art in the holy valley Tuva
"Indeed I am your Lord, therefore take off your shoes; indeed you are in the holy valley of Tuwa!"
Truly I am your Lord therefore take off your shoes for indeed you are in the sanctimonious valley of Tuwa.
Verily I am thy Lord: Wherefore put off thy shoes; for thou art in the sacred valley Towa
Verily, I am your Lord, so take off your sandals; verily, you are in the holy valley Tuwa
I am your Lord. Take off your shoes, for you are in Towa, the sacred valley
Verily, I am thy Lord:. therefore pull off thy shoes: for thou art in the holy valley of Towa
Verily, I am your Nourisher-Sustainer! So take off your both footwears, surely you are in the sacred valley, Tuwa
Truly, I—I am thy Lord! So take off thy shoes; truly, thou art one who is in the sanctified valley of Tuwa.
“O Moses, truly, I am your Lord; remove your shoes, for you are in the sacred valley of Tuwa [below Mount Sinai].
In fact, I am your Lord! Take off your shoes, you are in the sacred valley of Tuwa
Verily I am your Lord! Take off your shoes. You are in the sacred valley, Tuwa
Surely I am thy Lord, so take off thy shoes; surely thou art in the sacred valley Tuwa
I am your Fosterer, so take off your shoes, you are in the holy valley Tuwa.
"Verily, I am your Lord; so take off your shoes! You are indeed in the sacred valley of Tuwa."
Certainly, I am your Lord, so take off your shoes. Verily, you are in the sacred valley of Tuwa
"I am your Lord, so take off your slippers, you are in the holy valley Tawa."
"I am your Lord, so take off your slippers; you are in the holy valley Tuwa."
I am your Lord, so take off your slippers; you are in the holy valley Tuwa.
That I, I am your Lord, so take off your two shoes , that you are at the Valley the Holy/Hallowed/Sanctified/Blessed Tuwan/wrapped within (itself)
Verily, I am thy Sustainer! Take off, then, thy sandals! Behold, thou art in the twice hallowed valley
Surely I, Ever I, am your Lord. So take off your shoes, surely you are in the holy valley, Tuwa
Lo! I, even I, am thy Lord, So take off thy shoes, for lo! thou art in the holy valley of Tuwa
I Am your Lord. Take off your shoes; you are in the holy valley of Tuwa
it is Me, your Lord, so remove your shoes; you are in the sacred valley of Tuwa
Indeed! I am your Lord! Thus, take off your sandals, for you are in the sacred valley of, Tuwā!
It is I, your Lord! Take your shoes off! You happen to be in the holy valley of Toah
Indeed! I am your Lord! Now, therefore, take off your sandals, for you are in the sacred valley of Tuwā!
"I am Allah, your Creator; you are in My Presence, therefore, take off your shoes, you are in The Sacred Valley, Tuwa
I am your Lord; take off your sandals you’re in the Sacred Valley of Tuwa.
It is truly I. I am your Lord! So take off your sandals, for you are in the sacred valley of Ṭuwa.
I am your Lord, so take off your sandals, for you are in the sacred valley of Tuwa.
I am your Lord. Take off your sandals, for you are now in the sacred valley of Ţuwā
"I am your Lord; remove your sandals. You are in the sacred valley, Tuwaa.
I am truly your Lord, so remove your sandals. You are in the sacred valley of Tuwa
It is I your Lord, so remove your sandals. You are in the sacred valley of Tuwa ,
Surely, I am your Lord. So, take off your shoes. You are in the sacred valley (Tuwa).
Verily I am your Lord! Therefore take off your shoes! Verily you are in the holy valley of Tuw?'
I am your Lord! Take off your sandals, for you are in the sacred valley of Å¢uwÄ.
Verily, I am your Lord! Take off your sandals, verily, you are in the sacred valley of Tuwa." (Your quest for the Truth is over. So lighten the burdens of your search. Now you are in the Sacred Valley of Revelation)
Surely I am your Lord, therefore put off your shoes; surely you are in the sacred valley, Tuwa
`Verily, I am thy Lord. So take off thy shoes; for thou art in the sacred Valley of Tuwa
Verily I am thy Lord. Take off thy sandals. Truly thou art in the holy valley of ?uwa
"Surely I am your Lord! Therefore (in My presence) remove your shoes: You are in the sacred valley Tuwa
I. I am your Lord. Remove your shoes; you are in the sacred valley of Tuwa.
I—I am your Lord. Take off your shoes. You are in the sacred valley of Tuwa
Indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa
Indeed, I am your Lord, So take off your sandals; indeed, you are in the holy valley, Tuwa.
"Verily I am thy Lord! therefore (in My presence) put off thy shoes: thou art in the sacred valley Tuwa
"Verily I am thy Lord! therefore (in My presence) put off thy shoes: thou art in the sacred valley Tuwa
وَأَنَا ٱخۡتَرۡتُكَ فَٱسۡتَمِعۡ لِمَا یُوحَىٰۤ ١٣
I have chosen you, so listen to what is being revealed
And I have chosen you. So listen to that which is being revealed (to you).
And I! I have chosen thee hearken thou then to that which shall be revealed
I have chosen you, so listen to what is revealed to you
“I have chosen you! So, perceive the knowledge that is being revealed!”
I have chosen you, so listen well to what is revealed.
I have chosen you; so listen to what is revealed
"I have chosen you (to be My Messenger), so listen to what is revealed (to you)
`And I have chosen you, therefore listen to what is revealed to you
I Myself have chosen thee; therefore give thou ear to this revelation
I chose you, so listen to what is revealed (to you:)
“I have chosen you; listen to what is going to be revealed to you.”
“I have chosen you. Listen then to the inspiration
And I have chosen you, so listen to what is revealed.
and I have chosen thee. So listen to what is inspired thee
"And I have chosen you, therefore listen carefully to what is divinely revealed to you."
And I have chosen you so listen then to what is being inspired [to you]
And I have chosen thee; therefore hearken with attention unto that which is revealed unto thee
And I have chosen you. So listen to what is inspired in you
I have chosen you. Therefore, listen to what shall be revealed
And I have chosen thee: hearken then to what shall be revealed
And I have selected you. So listen to that which is inspired (to you)
And I chose thee so listen to what is revealed:
I have chosen you, so listen to inspiration.
I have chosen you, so listen to what I am about to reveal
I Myself have chosen you; therefore, give ear to what is revealed
And I have chosen thee so listen to what is revealed
And I have chosen you so listen to that which is being communicated..
"And I have chosen you, so then listen to what is revealed."
And I have chosen you (for My Messengership), so listen to what is being revealed to you with absolute attentiveness
"And I have chosen you, so listen to what is being inspired."
"And I have chosen you, so listen to what is being inspired."
And I have chosen you, so listen to what is being inspired.
And I, I chose you, so hear/listen to what is inspired/transmitted
and I have chosen thee [to be My apostle]: listen, then, to what is being revealed [unto thee]
And I, Ever I, have chosen you; so listen to whatever is revealed
And I have chosen thee, so hearken unto that which is inspired
I have chosen you as My Messengers. Listen to the revelation
I have chosen you (for prophet-hood), so listen to what is revealed
I have chosen you. Thus, listen attentively to what is going to be revealed (unto you)
I chose you! So listen to what is being revealed
I have chosen you. Now, therefore, listen carefully to what is going to be revealed
"And I have chosen you to convey My divine message, therefore, listen carefully to all that shall be inspired to you"
I’ve chosen you, so listen to the Revelation.
I have chosen you, so listen to what is revealed:
And I have chosen you, so listen to what is being revealed.
And I have chosen you: so listen to what shall be revealed
"I have chosen you, so listen to what is being revealed.
and I have chosen you, so listen to what is revealed.
and I have chosen you, so listen to what is revealed.
And I have chosen you, so listen to what, be, revealed.
And I myself have chosen you; therefore hearken unto what is revealed
Know that I have chosen you. Listen, then, to what is being revealed.
I have chosen you to be My Prophet. Listen, then, to what is being revealed
And I have chosen you, so listen to what is revealed
And I Myself have chosen thee; so hearken to what is revealed to thee
I have chosen thee, so listen to what is revealed
"And I have chosen you: Listen to the revelation (you will receive)
I have chosen you, so listen to what’s being revealed.
I have chosen you, so listen to what is revealed
And I have chosen you, so listen to what is revealed [to you]
And I have chosen you. So listen to what is inspired.
"I have chosen thee: listen, then, to the inspiration (sent to thee)
"I have chosen thee: listen, then, to the inspiration (sent to thee)
إِنَّنِیۤ أَنَا ٱللَّهُ لَاۤ إِلَـٰهَ إِلَّاۤ أَنَا۠ فَٱعۡبُدۡنِی وَأَقِمِ ٱلصَّلَوٰةَ لِذِكۡرِیۤ ١٤
I am God; there is no god but Me. So worship Me and keep up the prayer so that you remember Me
Surely! I am Allah! There is no one worthy of worship but I, so worship Me, and establish the prayer for My Remembrance.
Verily I! I am Allah! no God there is butI; so Worship Me, and establish prayer for My remembrance
I am God, and there is no god but I, so serve Me, and observe acts of prayer to remember Me
“Indeed, I am Allah! There is no deity-god, only Me! So serve Me (by manifesting the qualities of My Names)! And experience salat to remember Me!”
I am Allah. There is no god but Me, so worship Me and establish salat to remember Me.
Indeed I am Allah —there is no god except Me. So worship Me, and maintain the prayer for My remembrance
"Assuredly, it is I, I am God, there is no deity save Me. So worship Me, and establish the Prayer in conformity with its conditions for remembrance of Me
`I, and I alone am Allah. There cannot be, is no other and will never be One worthy of worship but I, therefore worship Me alone. And observe prayer so that you may keep Me in mind
Verily I am God; there is no god but I; therefore serve Me, and perform the prayer of My remembrance
“Indeed, I am God, there is no god except Me, so serve Me and perform mandatory prayer to remember Me.””
“It is I Who am God. There is no other God beside Me. Therefore, obey Me and worship me on regular basis so that you always keep me in mind.”
“Indeed I am God. There is no god but Me. So serve Me, and establish prayer to remember me
Indeed I—I alone—am Allah. There is no God but I, so worship Me and establish the prayer for My remembrance.
verily, I am God, there is no god but Me! then serve Me, and be steadfast in prayer to remember Me
"Indeed it is Me, Allah - there is no God except I - therefore worship Me and keep the prayer established for My remembrance."
Truly, I am Allah. There is no deity except I. Therefore serve Me and establish the prayer for My remembrance.
Verily I am God; there is no god beside me: Wherefore worship me, and perform thy prayer in remembrance of me
"Verily, I am Allah; there is no God but Me! So serve Me, and be steadfast in prayer to remember Me
Indeed, I am Allah. There is no god except Me. Worship Me, and establish the prayer of My remembrance
Verily, I am God: there is no God but me: therefore worship me, and observe prayer for a remembrance of me
Verily, I, I am Allah! La ilaha illa Ana. So pay obedience to Me and establish As-Salat for (broadcasting to yourself and to others) My Zikr (‘Message’. This is an attribute for Allah’s Book. When a person offers canonical Prayers he recites from the contents of Al-Kitab as a must)
Truly, I—I am God. There is no god but Me. So worship Me and perform the formal prayer of My Remembrance.
“Truly, I am God. No god is there except Me, so worship Me and establish prayers in remembrance of Me.
It is Me, Allah; there is none worthy of worship except Me, so worship Me and establish Salah for My remembrance
Verily I am Allah. There is no god beside Me. So serve Me and establish Prayers to remember Me
Surely I am Allah, there is no God but I, so serve Me, and keep up prayer for My remembrance
I am Allah, there is no god except Me, so serve Me and establish worship (salat) for My remembrance.
"Indeed, I, Myself, am Allah! There is no god but I. So worship Me and establish regular prayer to remember Me."
Verily, I am Allah. There is no God other than Me. So always worship Me, and establish Prayer for the sake of My remembrance
"I am God, there is no god but Me, so serve Me and hold the contact-method for My remembrance."
"I am God, there is no god except Me, so serve Me and hold the contact prayer for My remembrance."
I am God, there is no god except Me, so serve Me and hold the Connection for My remembrance.
That I , I am God, no god except Me, so worship Me, and keep up/start the prayers for mentioning/remembering Me (E)
"Verily, I - I alone - am God; there is no deity save Me. Hence, worship Me alone, and be constant in prayer, so as to remember Me
Surely I, Ever I, am Allah; there is no god except I; so worship Me, and keep up the prayer for My Remembrance
Lo! I, even I, am Allah, There is no Allah save Me. So serve Me and establish worship for My remembrance
I Am the only God. Worship Me and be steadfast in prayer to have My name always in your mind
Surely, I AM ALLAH. There is no god but Myself, so worship Me, and establish Salah for My remembrance
Indeed! I am Allâh (Almighty) ! There is no god but Me. Therefore worship (& venerate) Me, and establish prayer for My remembrance!
Indeed, I am the One _ Allah! There is no god except Me! So obey Me and establish the ´salat´ (prayers) to remember Me
Indeed! I am Allâh (Almighty) ! There is no other god beside Me. Now, therefore worship Me and establish prayer for My remembrance!
"I am Allah, there is no Ilah but I, therefore, worship Me and adore Me with the appropriate acts and rites and observe the act of divine worship applying remembrance to Me."
I am Allah. There is no god but Me, so worship Me. Perform the prayer to remember Me.
‘It is truly I. I am Allah! There is no god ˹worthy of worship˺ except Me. So worship Me ˹alone˺, and establish prayer for My remembrance.
For I am Allah, there is no god except Me, so serve Me and keep up prayer to remember Me.
I am God. There is no god but Me. Worship Me, and recite your prayers in My remembrance
"I am GOD; there is no other god beside Me. You shall worship Me alone, and observe the Contact Prayers (Salat) to remember Me.
Verily, I am God. There is no God except Me, so worship Me and establish prayer to remember Me.
Verily, I am God. There is no god except Me, so worship Me and establish prayer for My remembrance.
Surely, I am Allah. There is no God except me. So, worship me, and establish the prayer for my reminder.
Verily I, I(alone), am Allah. There is no god save Me. So worship (only) Me, and establish prayer for My remembrance
Indeed, I alone am God; there is no deity other than Me. So, worship Me alone, and establish regular prayer to celebrate My praise.
Verily, I, I alone am Allah, there is no god but Me. Therefore, serve Me alone, and from this very moment strive to establish the Divine Order in the land to practically remember Me
Surely I am Allah, there is no god but I, therefore serve Me and keep up prayer for My remembrance
`Verily , I am ALLAH; there is no god but I, so worship ME alone and observe Prayer for my remembrance
Truly I am God, there is no god but I. So worship Me, and perform the prayer for the remembrance of Me
"Surely, I am Allah, there is no god but I: So you worship (only) Me, and establish regular prayer by saying My Praise
Surely, it is I. I am God. There is no deity except Me. So, worship Me and establish prayer for My remembrance.
I—I am God. There is no God but I. So serve Me, and practice the prayer for My remembrance
Indeed, I am Allah . There is no deity except Me, so worship Me and establish prayer for My remembrance
Indeed, I am God, there is no god but Me. So serve Me, and be steadfast in the prayer for My remembrance.
"Verily, I am God: There is no god but I: So serve thou Me (only), and establish regular prayer for celebrating My praise
"Verily, I am Allah: There is no god but I: So serve thou Me (only), and establish regular prayer for celebrating My praise
إِنَّ ٱلسَّاعَةَ ءَاتِیَةٌ أَكَادُ أُخۡفِیهَا لِتُجۡزَىٰ كُلُّ نَفۡسِۭ بِمَا تَسۡعَىٰ ١٥
The Hour is coming––though I choose to keep it hidden––for each soul to be rewarded for its labour
Surely, the Hour is almost coming and I hide it so that every soul may be rewarded for that which he strives.
Verily the Hour is coming--I wish to conceal it - in Order that every one may be requited according to that which he hath endeavoured
Verily the Hour (of the great change) is about to come. I keep it secret that every soul may be rewarded for its endeavour
“Indeed, the hour (of death) will come... But I will keep its time hidden so that everyone will see and experience the consequences of their own deeds.”
The Hour is coming but I have concealed it so that every self can be repaid for its efforts.
Indeed the Hour is bound to come: I will have it hidden, so that every soul may be rewarded for what it strives for
"Surely the Last Hour is bound to come (unexpectedly. It is so great a truth that) I all but keep it hidden so that every soul may strive for what it strives for (and achieve the just recompense for it)
`Surely, the Hour (of Resurrection) is bound to come. I am about to unveil it, so that every soul may be rewarded in accordance with its endeavour
The Hour is coming; I would conceal it that every soul may be recompensed for its labours
Indeed, the Hour is coming. I want to keep it hidden, so that every person is rewarded by what he tries.
“Know that there is such thing as the time of Resurrection. I have not revealed when it will take place (to provide a peaceful environment) so that every soul work towards earning his reward.”
“Indeed the Hour is coming. My design is to keep it hidden in order for every soul to receive its reward by the amount of its endeavor
The Hour is indeed coming—I almost hide it—so that every single self is paid for what it endeavors.
'Verily, the hour is coming, I almost make it appear, that every soul may be recompensed for its efforts
"The Last Day will surely come - it was close that I hide it from all - in order that every soul may get the reward of its effort." (He revealed it to His Prophets, so that people may fear and get ready. The exact time is not revealed to the people.
Truly the hour is coming. I well-nigh hide it so that every soul is rewarded for that which it has endeavored
Verily the hour cometh: I will surely manifest the same, that every soul may receive its reward for that which it hath deliberately done
"Verily, the hour is coming, but I will to keep it hidden (but make it known), that every soul may be recompensed for its efforts
The Hour is coming. I almost conceal it, so that every soul will be recompensed for its labors
Verily the hour is coming: - I all but manifest it - That every soul may be recompensed for its labours
Verily, the Hour is approaching — I desire that I keep it hidden, so that every Nafs is rewarded in accordance with what she strives
Truly, the Hour is that which arrives. I am about to conceal it so that every soul is given recompense for what it endeavors.
“Truly, the hour [of judgment] is coming –which I plan to keep secret— when every soul will receive its reward by the measure of its endeavor.
The final Hour is sure to come, I choose to keep it hidden, so that every soul may be rewarded according to its efforts
The Hour of Resurrection is coming. I have willed to keep the time of its coming hidden so that everyone may be recompensed in accordance with his effort
Surely the Hour is coming -- I am about to make it manifest -- so that every soul may be rewarded as it strives
The hour of doom is certainly coming, I intend to keep it hidden, so that every soul may be rewarded according to the effort it puts in.
"The Hour (Last Day) is indeed coming. I will unravel it anytime so that every soul is recompensed for what it strived."
Certainly, the Last Hour is about to come. I want to keep it secret so that every soul may be rewarded for that (deed) for which it is exerting
"The Hour is coming, I am nearly keeping it hidden, so that every soul will be recompensed with what is strived."
"The Hour is coming, I am nearly keeping it hidden, so that every soul will be recompensed with what it strived."
The Hour is coming, I am almost keeping it hidden, so that every soul will be recompensed with what it struggled.
That (E) the Hour/Resurrection is coming, I am about to/almost, I hide it, (so) each self (is) to be rewarded/reimbursed because (of) what it strives/endeavor
"Behold, [although] I have willed to keep it hidden, the Last Hour is bound to come, so that every human being may be recompensed in accordance with what he strove for [in life]
Surely the Hour is coming up-I would almost conceal it-that every self may be recompensed for whatever it endeavors (to achieve)
Lo! the Hour is surely coming. But I will to keep it hidden, that every soul may be rewarded for that which it striveth (to achieve)
Although it is certain that the Day of Judgment will come, I prefer to keep it almost a secret so that every soul will receive the recompense for what it has done (on its own)
Surely, the Hour (i.e. the Day of Judgment) has to come. I would keep it secret, so that everyone is given a return for the effort one makes
Indeed, the “Hour” of (Reckoning) is coming. I would make it hidden so that every ‘Human Self’ may be remunerated for what it strives for.
In fact, the hour (of Judgment) is sure to arrive! I want to keep (its time) undisclosed, so that every soul may be rewarded in accordance with its efforts
The Hour is definitely coming. I make it hidden in order to remunerate every person for what he strives to achieve.
" The predetermined Eventful Hour shall inevitably come to pass, I almost keep it from the knowledge of others so that each soul be requited with what is commensurate with its deeds,"
The Hour shall come, but I will keep it secret, to ensure paying everyone for what they did.
The Hour is sure to come. My Will is to keep it hidden, so that every soul may be rewarded according to their efforts.
The hour will come, I hardly hide it, so that every soul is rewarded for what it strives for.
The Hour is sure to come. But I choose to keep it hidden, so that every soul shall be rewarded according to its labours
"The Hour (end of the world) is surely coming; I will keep it almost hidden, for each soul must be paid for its works.
The Hour [of Judgment] is coming- though I have chosen to obscure it-when every soul may be rewarded according to its deeds.
The Hour [of Judgment] is coming, although I have chosen to obscure it, so every soul may be recompensed according to what it strives for.
Surely, the Hour is coming, I almost hidden it, to recompense each soul with what it strives for.
Verily the Hour (of Doom) is coming, (but) I will to keep it hidden so that every soul may be rewarded for its endeavour
Although I have chosen to keep it hidden, the Last Hour is bound to come, so that every soul may be rewarded in accordance with what it strove for.
Behold, the revolution is surely coming. But I Will to keep it hidden for the time-being. (You will be the pioneer of a great revolution, the signs of which are not yet visible). The purpose of this revolution will be for every person to get the fair compensation of his hard work (and bring an end to the hegemony of Pharaoh and his people)
Surely the hour is coming-- I am about to make it manifest-- so that every soul may be rewarded as it strives
Surely, the Hour is coming and I am going to manifest it, that every soul may be recompensed for its labours
Surely the Hour is coming. I would keep it hidden, that every soul might be recompensed for its endeavors
"Surely the Hour (of Judgment) is coming— My plan is to keep it hidden— For every soul to get back its reward by the measure of its actions
The Hour is coming; I keep it almost hidden, so that every soul may be recompensed for its endeavors.
The Hour is coming—but I keep it almost hidden—so that each soul will be paid for what it endeavors
Indeed, the Hour is coming - I almost conceal it - so that every soul may be recompensed according to that for which it strives
Indeed, the Hour is coming, I almost hide it, that every soul may be recompensed for what it strives.
"Verily the Hour is coming - My design is to keep it hidden - for every soul to receive its reward by the measure of its Endeavour
"Verily the Hour is coming - My design is to keep it hidden - for every soul to receive its reward by the measure of its Endeavour
فَلَا یَصُدَّنَّكَ عَنۡهَا مَن لَّا یُؤۡمِنُ بِهَا وَٱتَّبَعَ هَوَىٰهُ فَتَرۡدَىٰ ١٦
Do not let anyone who does not believe in it and follows his own desires distract you from it, and so bring you to ruin.’
Therefore, don’t let you divert from it, one who does not believe in it and follows its own lusts, lest you perish.
So let not him who believeth not therein and followeth his own desire keep thee away therefrom lest thou perish
So do not let those who do not believe in it and follow their vain desires, turn you away from it
“Do not let those who don’t believe (in the eternal life to come upon death) and who follow their baseless illusions distract you from it (the truth that all shall return to Allah) lest you be destroyed!”
Do not let those who have no iman in it and follow their whims and desires debar you from it or you will be destroyed.
So do not let yourself be distracted from it by those who do not believe in it and who follow their desires, lest you should perish.’
"So do not let anyone who does not believe in it and (instead) follows his own desire and caprice, turn you from (believing in and preaching the truth about) it, lest you then perish
`So do not allow the person who does not believe in it but pursues his (own) low desires, turn you away from (believing) it, lest you perish
Let none bar thee from it, that believes not in it but follows after his own caprice, or thou wilt perish
So do not let those who do not believe in it (the Hour) and follow their desires, turn you away from it, otherwise you will perish.
Therefore, do not let this (peaceful environment before the hurricane) turn your thoughts away from it and make you join the one who does not believe in it, has become a slave of his lust, and will perish
“Therefore do not let believers follow their lusts, avoid them, or you will perish.
So let not the one who denies it and has been following his own whim bar you from it, lest you fall (into doom).
'Let not then him who believes not therein and follows his lusts ever turn thee away therefrom, and thou be ruined
"Therefore never let one, who does not accept faith in it and follows his own desires, prevent you from accepting this, so then you become ruined."
So do not let one who does not believe in it [the hour] and who has followed his desire hinder you from [remembering] it lest you perish.
Let not him who believeth not therein, and who followeth his lust, prevent thee from believing in the same, lest thou perish
"Let not then him who believes not therein and follows his lusts (prejudices, fantasies, superstitions) ever turn you away there from, lest you be ruined
Do not let those who disbelieve in it and follow their desires bar you from it, or you will perish
Nor let him who believeth not therein and followeth his lust, turn thee aside from this truth, and thou perish
Therefore, let not the one who Believes not therein and has followed his vain desires divert you therefrom, and you perish (because of your inattention to the Hereafter)
So let none bar thee from it—whoever believes not in it and followed his own desires—so that thee not survive.
Therefore, do not let the unbelievers, who follow their own desires, divert you or you will perish.”
Therefore, let not any, who does not believe in this fact and follow his own desires, turn your away, lest you should perish."
Let him who does not believe in it and follows his lust not turn your thought away from it, lest you are ruined
So let not him, who believes not in it and follows his low desire, turn thee away from it, lest thou perish
So do not let him who does not believe in it and follows his own desire, turn you away from it, lest you perish.
"So let him not, who does not believe in it (the Hour) and follows his low desires, turn you away from it so that you should perish."
So let not someone who (himself) does not believe in it and follows his own lust (of the lower self) prevent you from (focusing on) it, otherwise you (too) will perish
"So do not be deterred from it by he who does not believe in it and followed his desire and perished."
"So do not be deterred from it by he who does not believe in it and followed his desire and perished."
So do not be deterred from it by he who does not believe in it and followed his desire and perished.
So who does not believe with it and he followed his self attraction for desire does not object/prevent/obstruct you from it, so you fall/be destroyed
Hence, let not anyone who does not believe in its coming and follows [but] his own desires divert thee from [belief in] it, lest thou perish
So definitely do not let him who does not believe in it and closely follows his (own) prejudices bar you from it (and) then you will topple down
Therefor, let not him turn thee aside from (the thought of) it who believeth not therein but followeth his own desire, lest thou perish
Let not the unbelievers who follow their vain desires make you forget the Day of Judgment, lest you will perish."
So the one who does not believe in it and follows his desires must not make you neglectful of it, otherwise you will perish
Therefore, let not the one who disbelieves in It and who takes in his self-deceived beliefs for the epistemic, deviate you from it, lest you then perish!
Hence, Do not ever let an unbeliever _ the one following his own whims _ dissuade you from it (the belief in the afterlife), lest you perish
Do not let the one who has no Faith in It and follows his own whims bar you from It lest you then perish!
" Therefore do not let those who reject the idea of Resurrection and lust after vanity influence your conduct, your belief or your trust in Me lest you suffer spiritual death and moral ruin"
So don’t let the disbelievers who follow their whims stop you from it, otherwise you will be ruined too.
So do not let those who disbelieve in it and follow their desires distract you from it, or you will be doomed.’”
So let not one who does not believe in it and follows his desire divert you from it so that you are ruined.
Let not those who disbelieve in it and yield to their desires turn your thoughts from it, lest you perish
"Do not be diverted therefrom by those who do not believe in it - those who pursue their own opinions - lest you fall.
Do not let your focus be diverted from it by anyone who does not believe in its coming and follows his own whim, lest you perish.
Do not let those who disbelieve in it, and follow their whims lead you to disbelieve in its coming, lest you perish.
So, do not let those who are not believing in it and following his desire, hinder you about it, so you will be deteriorated.
Therefore let him who believes not in it and follows his own vain desires turn you away from it, lest you perish
Hence, let not anyone who does not believe in its coming and follows only his own desires turn your thoughts from it, lest you perish.
Let not those people join your mission who consider it an impossible dream. They accept only what resonates with their desires. Such people will do more harm than good to your Mission."
Therefore let not him who believes not in it and follows his low desires turn you away from it so that you should perish
`So let not him, who believes not therein and follows his own low desires, turn thee away therefrom, lest thou perish
So let not he who believes not and follows his caprices turn thee away from it, or thou wilt perish
"Therefore do not let those who do not believe in it and follow their own desires, take you away from it, or you will (also) perish!..
Therefore, let not those who don’t believe in it and follow their lusts hinder you from it, else you be ruined.
And do not let him who denies it and follows his desire turn you away from it, lest you fall
So do not let one avert you from it who does not believe in it and follows his desire, for you [then] would perish
So do not let him who does not believe in it and follows his lusts hinder you from it, and you perish.
"Therefore let not such as believe not therein but follow their own lusts, divert thee therefrom, lest thou perish!".
"Therefore let not such as believe not therein but follow their own lusts, divert thee therefrom, lest thou perish!".
وَمَا تِلۡكَ بِیَمِینِكَ یَـٰمُوسَىٰ ١٧
‘Moses, what is that in your right hand?’
And what is that in your right hand, O Moses?”
And what is that in thy right hand, O Musa
What is that in your right band, O Moses?"
“What is that in your right hand, O Moses?”
What is that in your right hand, Musa?´
‘Moses, what is that in your right hand?’
"What is that in your right hand, Moses?"
`Moses, What is that you have in your right hand?
What is that, Moses, thou hast in thy right hand?
Moses, what is that in your right hand?
“Tell Me Moses, what do you carry in your right hand?”
“And what is that in your right hand, O Moses?
And what is that in your right-hand, O Moses?”
'What is that in thy right hand, O Moses?
"And what is this in your right hand, O Moosa?"
And what is that in your right hand O Moses?”
Now what is that in thy right hand O Moses
"What is that in your right hand, O Moses?"
What is that in your right hand, Moses?
Now, what is that in thy right hand, O Moses?"
And what is this in your right (hand), O Musa?”
And what is that in thy right hand O Moses?
[Allah asked,] “What is in your right hand, O Moses?”
O Moses what is in your right hand
And what is in your right hand, O Moses?"
And what is this in thy right hand, O Moses
And what is that in your right hand O Musa?"
"And what is this in your right hand, Moses!"
And what is this in your right hand, O Musa (Moses)?
"And what is in your right hand O Moses"
"And what is in your right hand O Moses?"
And what is in your right hand O Moses?
And what (is) that at your right (hand) you, Moses
"Now, what is this in thy right hand, O Moses?"
And what is that in your right hand, O Musa?" (Moses)
And what is that in thy right hand, O Moses
The Lord asked, "Moses, what is in your right hand?"
And what is that in your right hand, O Musa?
What is that in your right hand, O’ “Moses’?"
"And what is that (you hold) in your right (hand), oh Musa?"
What is that in your right hand, O’ Moses?"
"And", Allah asked: "What is that you hold in your right hand O Mussa? "
Allah asked, “What’s in your right-hand Musa?”
˹Allah added,˺ “And what is that in your right hand, O Moses?”
And what is that in your right hand, oh Musa (Moses)?
What is it you are carrying in your right hand, Moses?‘
"What is this in your right hand, Moses?"
[God said] and what is that in your right hand, Moses?"
[God added], and what is that in your right hand, Moses?”
And what is that in your right-hand, O Moses?”
And (Allah said) what is that in your right hand O Moses
Now, what is this in your right hand, Moses?'
"What is your strength O Moses?" (Moses was then given complete Guidance and strong Logic, and was encouraged to ask any questions)
And what is this in your right hand, O Musa
`And what is that in thy right hand, O Moses?
And what is that in thy right hand, O Moses?
"And what is that in your right hand, O Musa (Moses)?"
And what’s that in your right hand, O Moses?”
And what is that in your right-hand, O Moses?'
And what is that in your right hand, O Moses?"
And what is that in your right hand, O Moses?'
"And what is that in the right hand, O Moses?"
"And what is that in the right hand, O Moses?"
قَالَ هِیَ عَصَایَ أَتَوَكَّؤُا۟ عَلَیۡهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِی وَلِیَ فِیهَا مَءَارِبُ أُخۡرَىٰ ١٨
‘It is my staff,’ he said, ‘I lean on it; restrain my sheep with it; I also have other uses for it.’
He said: “This is my stick, I lean on it, beat down branches with it for my sheep, and for me there are other uses in it.”
He said: it is my staff; I lean there on; and therewith beat down fodder for my sheep; and for me therein are other purposes
"It's my staff," he answered; "I lean on it, and fell leaves for my goats with it, and I have other uses for it."
(Moses) said, “It is my staff... I lean on it, I beat down leaves for my sheep with it and it also serves my other needs.”
He said, ´It is my staff. I lean on it and beat down leaves for my sheep with it and have other uses for it.´
He said, ‘It is my staff. I lean upon it, and with it I beat down leaves for my sheep; and I have other uses for it.’
He said: "It is my staff. I lean on it, and with it I beat down leaves for my flock, and I have some other uses for it."
(Moses) replied, `This is my staff. I lean on it, and beat down leaves for my sheep with it, and it serves (also) my many other needs.
'Why, it is my staff,' said Moses. 'I lean upon it, and with it I beat down leaves to feed my sheep; other uses also I find in it
He said: “It is my cane, I lean on it, and I chop off the leaves for my sheep with it, and I have other uses for it.”
Moses said: “This is my staff: I lean upon it, beat down branches for my sheep, and use it for anything else that it may become handy for.”
He said, “It is my staff. On it I lean, and with it I beat down fodder for my flocks, and in it I find other uses.
He said, “This is my staff. I lean on it, and I beat down (leaves) for my sheep with it, and I have other uses for it.”
Said he, 'It is my staff on which I lean, and wherewith I beat down leaves for my flocks, and for which I have other uses.
He said, "This is my staff; I support myself on it, and I knock down leaves for my sheep with it, and there are other uses for me in it."
He said, “It is my staff. I lean on it and I beat down leaves with it for my cattle and there are many other uses in it for me.”
He answered, it is my rod whereon I lean, and with which I beat down leaves for my flock; and I have other uses for it
Said he, "It is my staff on which I lean, and wherewith I beat down leaves for my flocks, and for which I have other uses."
'It is my staff," Moses replied, "upon it I lean and with it I beat down leaves to feed my sheep and for me there are other uses in it.
Said he, "It is my staff on which I lean, and with which I beast down leaves for my sheep, and I have other uses for it."
He said: “This is my rod, whereon I lean, and wherewith I beat down branches for my sheep, and for me therein are other uses (also).”
Moses said: This is my staff. I lean on it, and beat down leaves from a tree with it for my herd of sheep and for me in it are other uses.
He said, “It is my rod. I lean on it. I beat down fodder for my flocks with it. I find other uses for it.”
Moses replied: "It is my staff; I lean on it, I beat down fodder with it for my flocks and I have also other uses for it."
Moses answered: "This is my staff. I lean on it (when I walk), and with it I beat down leaves for my flock, and I have many other uses for it."
He said: This is my staff -- I lean on it, and beat the leaves with it for my sheep, and I have other uses for it
He said "This is my staff, I recline on it and I beat down the leaves with it for my sheep and there are other uses in it for me."
Moses said, "It is my staff. I lean upon it and I beat the leaves with it to make them fall upon my sheep, and I have other uses for it."
He submitted: ‘This is my staff. I lean on it, and beat down leaves with it for my goats, and in it there are also many other benefits for me.
He said: "It is my staff, I lean on it, and I guide my sheep with it, and I have other uses in it."
He said: "It is my staff, I lean on it, and I guide my sheep with it, and I have other uses in it."
He said: "It is my staff, I lean on it, and I guide my sheep with it, and I have other uses in it."
He said: "It is my stick/cane, I lean on/support myself on it, and I hit/move/shake with it on my sheep and goats, and for me in it others needs/purposes."
He answered: "It is my staff; I lean on it; and with it I beat down leaves for my sheep; and [many] other uses have I for it."
He said, "It is my staff. I lean upon it, and with it I beat down (leaves) for my sheep; and I (also) have other purposes for it."
He said: This is my staff whereon I lean, and wherewith I bear down branches for my sheep, and wherein I find other uses
He replied, "It is my staff. I lean on it, bring down leaves for my sheep with it and I need it for other reasons
He said, .It is my staff. I lean on it, and I beat down leaves with it for my sheep, and I have many other uses for it
He said: "This is my staff whereon I lean, wherewith I beat down leaves to feed my sheep, and wherein I find other uses.”
Said, "It is my stick. I lean on it to rest my weight, and with it I chop off the leaves to feed my cattle. It also has other uses for me."
He said: "This is my staff whereon I lean, wherewith I beat down leaves to feed my sheep, and wherein I find other uses.”
"It is my staff", Mussa said, "I lean on and with it I beat the smaller bushes, the shrubs and the trees to furnish my sheep with food in addition to using it for other purposes."
He replied, “This is my walking stick; I lean on it sometimes, I gather leaves for my sheep, and I use it for other things.”
He replied, “It is my staff! I lean on it, and with it I beat down ˹branches˺ for my sheep, and have other uses for it.”
He said: it is my staff, I lean on it and I round up my sheep with it and it has other uses for me.
He said: ‘It is my staff; upon it I lean and with it I beat down the leaves for my flock. And I have other uses for it besides.‘
He said, "This is my staff. I lean on it, herd my sheep with it, and I use it for other purposes."
"It is my staff; I lean upon it, I bring down leaves for my sheep and I have other uses for it."
“It is my staff; I lean upon it, I bring down leaves with it for my sheep, and I have other uses for it.”
He said, “It is my staff. I lean on it, and herd my sheep with it (drop down leaves from trees), and I have other purposes in it.”
He (Moses)said: 'It is my rod: I lean on it, and I beat down leaves with it for my sheep, and there are (also) other uses therein for me'
He answered: 'It is my staff; upon it I lean, and with it I beat down the leaves for my sheep; and other uses have I for it.'
He said, "Your Guidance is my strength. It will help me in all walks of life. I will prove to be a competent shepherd for the Israelites, and will use it as the challenges come forth."
He said: This is my staff: I recline on it and I beat the leaves with it to make them fall upon my sheep, and I have other uses for it
Moses said, `This is my rod, I lean on it and beat down therewith leaves for my sheep and other uses also I find in it.
He said, “It is my staff. I lean upon it and beat down leaves for my sheep. And I have other uses for it.
He (Musa) said, "It is my rod: I lean on it; With it I beat down corn stalk for my cattle; And in it I find other uses."
He replied, “It is my staff. I lean on it, herd my sheep with it, and I have other uses for it.”
He said, 'This is my staff. I lean on it, and herd my sheep with it, and I have other uses for it.'
He said, "It is my staff; I lean upon it, and I bring down leaves for my sheep and I have therein other uses."
He said, 'It is my staff; I lean upon it, and I beat down leaves for my sheep with it, and I have in it other uses.'
He said, "It is my rod: on it I lean; with it I beat down fodder for my flocks; and in it I find other uses."
He said, "It is my rod: on it I lean; with it I beat down fodder for my flocks; and in it I find other uses."
قَالَ أَلۡقِهَا یَـٰمُوسَىٰ ١٩
God said, ‘Throw it down, Moses.’
(Allah) said: “Cast it down, O Moses!”
Allah said: cast it down, O Musa
"Throw it down, O Moses," said (the Voice)
“Let go of it, O Moses!”
He said, ´Throw it down, Musa.´
He said, ‘Moses, throw it down.’
(God) said: "Throw it down, O Moses!"
(The Lord) said, `Moses! cast it down.
Said He, 'Cast it down, Moses!
He (God) said: “Moses, throw it (down).”
I said: “Fine Moses; now throw it down!”
God said, “Throw it O Moses,
He said, “Cast it, O Moses.”
Said He, 'Throw it down, O Moses!
He said, "Put it down, O Moosa
He said, “Throw it O Moses!”
God said unto him, cast it down, O Moses
Allah said, "Throw it down, O Moses!"
He said: 'Moses, cast it down.
He said, "Cast it down, O Moses!"
(Allah) said: “Cast it down, O Musa!”
He said: Cast it, O Moses!
(Allah) said, “Throw it down, O Moses.”
Allah said "Toss it down O Moses."
He said: "Moses, throw it down."
He said: Cast it down, O Moses
He said, "Throw it down O Musa."
Allah said, "Cast it down, O Moses!"
(Allah) said: ‘O Musa (Moses), cast it down (on the ground).
He said: "Cast it down O Moses."
He said: "Cast it down O Moses."
He said: "Cast it down O Moses."
He said: "Throw it away, you Moses."
Said He: "Throw it down, O Moses!"
Said He, "Cast it down, O Musa?" (Moses)
He said: Cast it down, O Moses
The Lord said, "Moses, throw it on the ground"
He said, .Throw it down O Musa
(Allâh) said: “Cast it down, O’ ‘Moses’!"
Said, "Throw it down, Oh Musa!"
(Allâh) said: “Cast it down, O’ Moses!"
"Drop it O Mussa. " Allah Said
Allah said, “Throw it down, Musa!”
Allah said, “Throw it down, O Moses!”
He said: throw it, oh Musa (Moses).
He said: ‘Moses, cast it down.‘
He said, "Throw it down, Moses."
[God said,] "Throw it down, Moses."
[God] said, “Throw it down, Moses.”
He said, “Throw it, O Moses.”
Said He: 'Cast it down O Moses
Said He: 'Throw it down, Moses.'
Allah said, "You are now ready to embark upon your mission."
He said: Cast it down, O Musa
God said, `Cast it down, O Moses.
He said, “Cast it, O Moses!
(Allah) said, "Throw it, O Musa (Moses)!"
He instructed, “Throw it down, O Moses.”
He said, 'Throw it, O Moses.'
[ Allah ] said, "Throw it down, O Moses."
He said, 'Throw it down, O Moses!'
(God) said, "Throw it, O Moses!"
(Allah) said, "Throw it, O Moses!"
فَأَلۡقَىٰهَا فَإِذَا هِیَ حَیَّةࣱ تَسۡعَىٰ ٢٠
He threw it down and- lo and behold!- it became a fast-moving snake
So he cast it down, and behold! It was a snake, moving quickly.
So he cast it down, and lo! it was a serpent running along
So he threw it down, and lo, it became a running serpent
So he threw it... And behold, it became a moving serpent!
He threw it down and suddenly it was a slithering snake.
So he threw it down, and behold, it was a snake, moving swiftly
So he threw it down, and there and then it was a snake, slithering
So he cast it down and lo! it was (like) a serpent; running about
and he cast it down, and behold it was a serpent sliding
So, he threw it, and suddenly it turned into a fast-moving serpent.
When he threw it down, the staff turned into an active snake
He threw it, and behold, it was a snake active in motion
So he cast it, and thereupon it became a moving serpent.
and he threw it down, and behold! it was a snake that moved about
So Moosa put it down - thereupon it became a fast moving serpent
So he threw it and behold! it is a snake in real motion.
And he cast it down, and behold, it became a serpent, which ran about
And he threw it down, and behold! It was a snake, moving (alive)
So he cast it down, and thereupon it turned into a sliding serpent
So he cast it down, and lo! it became a serpent that ran along
He cast it down, so then and there it is a snake, — it moves quickly
So he cast it. That is when it was a viper sliding.
He threw it, and it became a snake, quickly moving.
So he tossed it down and saw that it became a snake active in motion
So he threw it down, and lo! it was a rapidly moving snake
So he cast it down, and lo! it was a serpent, gliding
So when he threw it down it became a moving snake.
And as Moses cast his staff down, it instantly became a serpent moving
So he cast it down (on the ground), and suddenly it became a serpent slithering (here and there)
So he cast it down, and it became a moving serpent
So he cast it down, and it became a moving serpent!
So he cast it down, and it became a moving serpent!
So he threw it away, so then it is (a) quick moving snake/alive
So he threw it - and lo! it was a snake, moving rapidly
So he cast it down, then, only then was it a living snake, gliding along
So he cast it down, and lo! it was a serpent, gliding
Moses threw it on the ground and suddenly he saw that it was a moving serpent
So, he threw it down, and suddenly it was a snake, running around
Thus he cast it down. It was (a living) serpent, slithering.
So he threw it down, and all of a sudden, it became a snake creeping around (swiftly)
So he cast it down. It was (a living) serpent, slithering.
And when Mussa did, the staff was instantaneously transformed into a serpent in motion
So he threw it down, and it turned into a snake scurrying about.
So he did, then—behold!—it became a serpent, slithering.
So he threw it and it became a moving snake.
Moses threw it down, and thereupon it turned into a slithering serpent
He threw it down, whereupon it turned into a moving serpent.
So he threw it down, and-behold- it turned into a snake, moving swiftly.
So he threw it down, and behold- it turned into a snake, moving swiftly.
So, he threw it, so it is a serpent, striving.
Then he cast it down, and lo! it was a serpent gliding
So he threw it down, and thereupon it was a snake, moving rapidly.
He felt that the Message given to him was vibrant with life
So he cast it down; and lo! it was a serpent running
So he cast it down, and behold ! it was a serpent running
So he cast it, and behold, it was a serpent, moving swiftly
He threw it, and look! It was a snake, actively in motion
When he did, it became a moving serpent.
So he threw it—thereupon it became a moving serpent
So he threw it down, and thereupon it was a snake, moving swiftly
So he threw it down, and behold, it was a snake moving.
He threw it, and behold! It was a snake, active in motion
He threw it, and behold! It was a snake, active in motion
قَالَ خُذۡهَا وَلَا تَخَفۡۖ سَنُعِیدُهَا سِیرَتَهَا ٱلۡأُولَىٰ ٢١
He said, ‘Pick it up without fear: We shall turn it back into its former state
(Allah) said: “Grasp it and don’t fear, We shall return it to its former state.
Allah said: take hold of it, and fear not; We shall restore it to its former state
"Catch it," said He, "and have no fear; We shall revert it to its former state
“Take hold of it and have no fear! We will return it to you with its initial appearance!”
He said, ´Take hold of it and have no fear. We will return it to its original form.
He said, ‘Take hold of it, and do not fear. We will restore it to its former state
(God) said: "Take hold of it and do not fear! We will return it to its former state
(The Lord) said, `Get hold of it and do not fear. We shall restore it to its former state
Said He, 'Take it, and fear not; We will restore it to its first state
He (God) said: “Take it and do not fear, We are going to return it to its original shape;
I said: “Do not be afraid. Pick it up, I will turn it back into what it was.”
God said, “Seize it and fear not. We will return it at once to its previous state.
He said, “Pick it up and be not afraid; We will restore it to its original condition.
Said He, 'Take hold of it and fear not; we will restore it to its first state
He said, "Pick it up and do not fear; We shall restore it to its former state."
He said, “Seize it and fear not. We shall bring it back to its former state”
God said, take hold on it, and fear not: We will reduce it to its former condition
He said, "Take hold of it and fear not; We will restore it to its former state
'Take it, and do not fear, ' He said, 'We will restore it to its former state
He said, "Lay hold on it, and fear not: to its former state will we restore it."
(Allah) said: “Grasp it and fear not, instantly We shall return it to its former state
He said: Take it and fear not. We will cause it to return to its first state.
(Allah) said, “Grab it, and do not fear. We will return it to its former state.
Allah said: "Catch it and don’t be afraid, We shall change it to its original shape
Then He said: "Seize it and have no fear. We shall restore it to its former state
He said: Seize it and fear not. We shall return it to its former state
He said, "Catch it and do not fear, We will return it to its original condition.
Allah said, "Hold it and be not afraid! We will restore it to its original state."
Allah said: ‘Catch it and do not fear. We shall transform it to its former state just now.
He said: "Take it and do not be fearful, We will turn it back to its previous form."
He said: "Take it and do not be fearful, We will turn it back to its previous form."
He said: "Take it and do not be fearful, We will turn it back to its previous form."
He said: "Take it and do not fear, We will return it (to) its form , the first/beginning."
Said He: "Take hold of it, and fear not: We shall restore it to its former state
Said He, "Take it, and do not fear (anything).We will soon bring it back it to its first condition
He said: Grasp it and fear not. We shall return it to its former state
The Lord said, "Hold the serpent and do not be afraid; We will bring it back to its original form."
He said, .Pick it up, and be not scared. We shall restore it to its former state
Allâh said: "Take hold of it and do not be afraid! We will bring it back to its original from.
(Allah) said, "Grab it, and do not be afraid. We will change it back to its earlier state."
Allâh said: "Take hold of it and don’t be afraid! We will restore it to its former state.
"Pick it up O Mussa", Allah said " and do not be afraid; We will make it go back to its original state"
Allah ordered: “Pick it up and don’t be afraid; We will return it to its original state.
Allah said, “Take it, and have no fear. We will return it to its former state.
He said: take it and do not fear, We will return it to its original form.
Take it up and have no fear,‘ He said. ‘We will change it back to its former state
He said, "Pick it up; do not be afraid. We will return it to its original state.
[God] said, "Pick it up and do not be afraid; We will return it to its former condition.
[God] said, “Pick it up and do not be afraid; We will return it to its former condition.
He said, “Take it, and do not fear. We will return it, its first state.
Said He: 'Take it, and fear not, We will restore it to its first state'
Said He: 'lake it up and have no fear. We shall restore it to its former state.
He said, "Grasp it and fear not. We will keep it evergreen." Moses was told to hold fast to what he was taught to the extent that it became his first nature; even in frightening situations. And that he would come out unscathed from trying circumstances
He said: Take hold of it and fear not; We will restore it to its former state
God said, `Take hold of it, and fear not. WE shall restore it to its former state
He said, “Take hold of it, and fear not! We shall restore it to its former way
(Allah) said, "Seize it, and do not fear: We shall return it at once to its former state..
He said, “Pick it up, and fear not; We will restore it to its original state.
He said, 'Take hold of it, and do not fear. We will restore it to its original condition
[ Allah ] said, "Seize it and fear not; We will return it to its former condition
He said, 'Take it and do not fear; We will restore it to its former state.
(God) said, "Seize it, and fear not: We shall return it at once to its former condition".
(Allah) said, "Seize it, and fear not: We shall return it at once to its former condition".
وَٱضۡمُمۡ یَدَكَ إِلَىٰ جَنَاحِكَ تَخۡرُجۡ بَیۡضَاۤءَ مِنۡ غَیۡرِ سُوۤءٍ ءَایَةً أُخۡرَىٰ ٢٢
Now place your hand under your armpit and it will come out white, though unharmed: that is another sign
Press your hand to your side (armpit); it will become (shining) white without any disease (hurting) as another sign.
And press thy hand to thy side, it will come forth white, without hurt, as anot her sign
And face what is to come with patience, your hand will not be tarnished with blame: Another sig
“And now put your hand in your chest, as another miracle, it will come out white without blemish or illness!”
Put your hand under your arm and press it to your side. It will emerge pure white yet quite unharmed, another Sign.
Now clasp your hand to your armpit: it will emerge white, without any fault. [This is yet] another sign
"Now, put your (right) hand under your armpit: it will come forth shining white, flawless, as another (miraculous) sign
`And put your hand close under your armpit, it shall come forth (shining) white, without any disease, (providing you with) another sign
Now clasp thy hand to thy arm-pit; it shall come forth white, without evil. That is a second sign
and put your hand under your arm, it comes out white without any disease as another miracle,
“Now put your hand under your arm-pit. When you take it out, it will shine (like a fire) without hurting you.”
“Now draw your hand close to your side. It will come out white, without harm, as another sign
And press your hand to your side; it will come out white without any bad affliction—another sign,
'But press thy hand to thy side, it shall come forth white without harm, - another sign
"And put your hand inside your armpit - it will come out shining white, not due to any illness - one more sign."
And stick your hand to your side it will come forth white without any blemish, as another sign.
And put thy right hand under thy left arm: It shall come forth white, without any hurt. This shall be another sign
"But press your hand to your side, it shall come forth white without harm, as another sign
Now, put your hand under your armpit. It shall come out white, without evil, a second sign
"Now place thy right hand to thy arm-pit: it shall come forth white, but unhurt: - another sign!
and press your hand in your axilla, it shall come forth white, without any disease (as) another sign
And clasp thy hand to thy armpit. It will go forth shimmering white without any evil as another sign
“Now put your hand under your armpit. It will emerge white, without harm, as another sign.
Now put your hand under your armpit, it shall become shining white without hurting you, this will be another Sign
And place your hand in your armpit, it will come forth shining white, without blemish. This is another Sign of Allah
And press thy hand to thy side, it will come out white without evil -- another sign
And put your hand under your armpit it will come out white without (any) harm, another sign,
"And, another sign: put your hand under your arm, it shall come out perfectly white!"
And (it was commanded:) ‘Press your hand in your armpit. It will come out radiant white without any disease. (This) is another sign
"And place your hand under your arm, it will come out white without blemish, as another sign."
"And place your hand under your arm, it will come out white without blemish, as another sign."
And place your hand under your arm, it will come out white without blemish, as another sign.
And gather/join (fold) your hand to your wing/side, it appears/emerges white with no evil/harm , another evidence/sign
"Now place thy hand within thy armpit: it will come forth [shining] white, without blemish, as another sign [of Our grace]
And clasp your hand to your arm-pit; (Literally: your wing) it will come out (Literally: go out) white, without any odious (imperfection); (that is) another sign
And thrust thy hand within thine armpit, it will come forth white without hurt. (That will be) another token
"Now - as another Sign - place your hand under your arm and it will come out sheer white without harm (or stain)
And press your hand under your arm, and it will come out (brightly) white without any disease, as another sign
Now, thrust your (right) hand under your armpit. It will come forth glittering white without any blemishes as another sign,
And place your hand in your armpit. (As you pull your hand out) it will appear dazzling white without any discomfort. Another sign
(20:22 Now, thrust your (right) hand under your armpit. It will come forth glittering white without any blemishes, as another Sign,
"Draw your hand* O Mussa close to your side, it shall come out transfigured in a radiance of white divine light unharmed and all sound; another sign"
Now put your hand under your armpit; it will come out white and unharmed – here is another sign,
And put your hand under your armpit, it will come out ˹shining˺ white, unblemished, as another sign,
And press your hand against your side, it will come out white without harm, another sign.
And now put your hand under your armpit. It shall come out white, although unharmed: another sign
"And hold your hand under your wing; it will come out white without a blemish; another proof.
Now draw your hand to your side; it will come out white, unharmed - another sign,
Now draw your hand to your side; it will come out white, unharmed - another sign-
And adduce your hand to your wing (upper side muscles); it will exit out white, without a bad as another verse.
And place your hand under your armpit, it will come forth white (shining) without harm, (and this also is) another sign (miracle)
Now put your hand under your armpit. It will come out [shining] white, without blemish: another sign.
The Light in your heart will shine forth in the power of your presentation of the Truth. Another clear evidence
And press your hand to your side, it shall come out white without evil: another sign
`And draw thy hand closer under thy arm-pit, it shall come forth white, without any disease - another Sign
And enclose thy hand in thy side. It will come forth white, without blemish, as another sign
"Now draw your hand close to your side: It shall come out white (and shining), without harm (or stain)— (Yet) as another Sign—
Now, put your hand under your arm; it will come out white, without any harm—another sign.
And press your hand to your side; it will come out white, without a blemish—another sign
And draw in your hand to your side; it will come out white without disease - another sign
And thrust your hand to your side, it shall come out white without evil, another sign.
"Now draw thy hand close to thy side: It shall come forth white (and shining), without harm (or stain),- as another Sign,
"Now draw thy hand close to thy side: It shall come forth white (and shining), without harm (or stain),- as another Sign,
لِنُرِیَكَ مِنۡ ءَایَـٰتِنَا ٱلۡكُبۡرَى ٢٣
We do this to show you some of Our greatest signs
Thus We show you some of Our greatest Signs.
That We may shew thee of Our Signs the greatest
That We may go on showing you Our greater signs
“Thus We show Our biggest miracles to you!”
In this way We show you some of Our greatest Signs.
that We may show you some of Our great signs
"So that We may show you some of Our greatest miraculous signs
`(We have given you these signs) so that we may show you some of Our greater signs
So We would show thee some of Our greatest signs
so that We show you some of Our greater miracles;
“This is the second miracle that I let you perform.”
“In order that We may reveal to you our greater signs
that We may show you of Our greatest signs.
to show thee of our great signs
"In order that We may show you Our great signs."
So that We may show you from Our signs the most great.
That we may shew thee some of our greatest signs
To show you of Our greater signs
But We shall show you some of Our greatest signs
That We may shew thee the greatest of our signs
that We may show you some of Our greater signs
that We cause thee to see of Our greater signs.
“This is so We may show you Our greatest signs.
These miracles are given to you, in order to show you some of Our Great Signs
for We shall show you some of Our greatest Signs
That We may show thee of Our greater signs
that We may show you (some) of Our great signs.
"That We may show you some of Our great signs."
(We are doing) this so that We show you greater signs of Our (might)
"This is to show you Our great signs."
"This is to show you Our great signs."
This is to show you Our great signs.
To show you/make you understand (E) from Our evidences/signs the greatest/biggest
so that We might make thee aware of some of Our greatest wonders
That We may show you (some) of Our greatest signs
That We may show thee (some) of Our greater portents
This We have done to show you some of Our greater miracles
so that We may show you some of Our great signs
In order that We may show you some of Our greatest signs.
To show you (but just two of) Our great signs
So We will show you some of Our greatest Signs.
"This is just to make you witness personally Our Omnipotence as featured in what We show you of Our signs so that you satisfy your reason, have peace of mind and rest assured and be capable of carrying the great responsibility of fulfilling your obligation"
to show you some of Our great signs.
so that We may show you some of Our greatest signs.
So that We show you of Our great signs.
We shall show you the most wondrous of all Our signs
"We thus show you some of our great portents.
so that We may show you [some] of Our greater signs.
so that We may show you [some] of Our greater signs.
To let you see from our verses the grandest.
That We may show you of Our greater signs
We shall show you some of Our most wondrous signs.
We will show you some of Our great Signs (witness how the strength of the Truth can bring about great Revolutions (17:1), (79:20))
That We may show you of Our greater signs
`That WE may show thee some of OUR greater Signs
that We may show thee some of Our greatest signs
"That We may show you (two) of Our Greater Signs
That We may show you some of Our greater signs.
That We may show you some of Our greatest signs
That We may show you [some] of Our greater signs
That We may show you of Our great signs.
"In order that We may show thee (two) of our Greater Signs
"In order that We may show thee (two) of our Greater Signs
ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُۥ طَغَىٰ ٢٤
Go to Pharaoh, for he has truly become a tyrant.’
You go to Pharaoh! Surely, he has transgressed.”
Go thou unto Fir'awn; verily he hath waxen exorbitant
Go to the Pharaoh as he has become exceedingly rebellious."
“Go to Pharaoh! Indeed, he has transgressed all bounds!”
Go to Pharaoh. He has overstepped the bounds.´
Go to Pharaoh. He has indeed rebelled.’
"Go to the Pharaoh, for he has indeed rebelled."
`Go to Pharaoh, he has indeed exceeded (all) limits.
Go to Pharaoh; he has waxed insolent.
go to Pharaoh, indeed he rebelled.”
“Now go to Pharaoh. He has become rebellious.”
“Go to Pharaoh, for he has indeed transgressed all bounds.
Go to Pharaoh; indeed, he has exceeded all limits.”
'Go unto Pharaoh, verily, he is outrageous!
"Go to Firaun, he has rebelled."
Go to Pharaoh for he has indeed transgressed.
Go unto Pharaoh: For he is exceedingly impious
"Go unto Pharaoh. Verily, he is outrageous (he has transgressed beyond bounds)"
24 Go to Pharaoh, he has become insolent.
Go to Pharaoh, for he hath burst all bounds."
Go to Firaun; he has indeed exceeded all bounds.”
Go thou to Pharaoh! Truly, he was defiant.
“Go to Pharaoh, for he has certainly transgressed all boundaries.”
Now go to Pharoah (Pharaoh) for he has indeed transgressed all bounds."
And go to Pharaoh now for he has transgressed all bounds."
Go to Pharaoh, surely he has exceeded the limits
Go to Firawn, he has certainly rebelled." (R 1)
"Go to Pharaoh! He has indeed exceeded all bounds."
Go to Pharaoh. He has exceeded limits (in defiance and rebellion).
"Go to Pharaoh, for he has transgressed."
"Go to Pharaoh, for he has transgressed."
Go to Pharaoh, for he has transgressed.
Go to Pharaoh, that he truly tyrannized
"[And now] go thou unto Pharaoh: for, verily, he has transgressed all bounds of equity
Go to Firaawn; (Pharaoh) surely he has tyrannized."
Go thou unto Pharaoh! Lo! he hath transgressed (the bounds)
Go to the Pharaoh; he has become a rebel."
Go to Pharaoh. He has really exceeded all bounds
Go to ‘Pharaoh’, for he has indeed transgressed."
Go to the pharaoh! He has exceeded (every) limit
Now, go to Pharaoh, for he has truly transgressed all bounds."
"Go to Pharaoh", Allah said, "he has transgressed all bounds"
Go to Pharaoh, he’s overstepped the limits.
Go to Pharaoh, for he has truly transgressed ˹all bounds˺.”
Go to Pharaoh, he is transgressing.
Go to Pharaoh; he has transgressed all bounds.‘
"Go to Pharaoh, for he has transgressed."
Go to Pharaoh. He has transgressed all bounds."
Go to Pharaoh. He has transgressed all bounds.”
Go to Pharaoh; He has tyrannized.”
Go to Pharaoh! Verily he has transgressed (the bounds)
Go to Pharaoh; for he has indeed transgressed all bounds.'
Go to Pharaoh who is transgressing the limits."
Go to Firon, surely he has exceeded all limits
`Go thou to Pharaoh; he has indeed exceeded all bounds.
Go unto Pharaoh! Truly he has rebelled!
"You go to Firon (Pharaoh), verily, he has transgressed all limits."
Go to Pharaoh, for he became tyrannical.”
Go to Pharaoh; He has transgressed.'
Go to Pharaoh. Indeed, he has transgressed."
Go to Pharaoh, indeed, he was immoderate.'
"Go thou to Pharaoh, for he has indeed transgressed all bounds."
"Go thou to Pharaoh, for he has indeed transgressed all bounds."
2
Moses and Aaron go to Pharaoh
قَالَ رَبِّ ٱشۡرَحۡ لِی صَدۡرِی ٢٥
Moses said, ‘Lord, lift up my hear
(Moses) said: “O my Lord! Open for me my chest
He said: my Lord! expand for me my breast
Moses said: "O my Lord, enlarge my breast
(Moses) said, “My Rabb, expand my consciousness (so that I may digest these and apply their requisites).”
He said, ´O Lord, expand my breast for me
He said, ‘My Lord! Open my breast for me
(Moses) said: "My Lord! Expand for me my breast
(Moses) said, `My Lord! (if you have chosen me for this mission) enlighten my mind
'Lord, open my breast,' said Moses
He said: “My Lord, expand my chest for me (and give me patience),
Moses said: “Lord, bless me with absolute belief.”
Moses said, “O my Lord, expand my breast
He said, “My Lord, expand my chest for me,
Said he, 'My Lord! expand for me my breast
Said Moosa, "My Lord, open up my breast for me."
He [Moses] said, “O My Lord! Expand my bosom for me.
Moses answered, Lord, enlarge my breast
Said he, "My Lord! Expand for me my breast (relieve my mind from tension)
'Lord, ' said Moses, 'expand my chest
He said, "O my Lord! enlarge my breast for me
(Musa) said: “My Nourisher-Sustainer! Widen me my chest (unburden my heart)
Moses said: My Lord!
(Moses) said, “O my Lord, expand my breast [with the breath of God’s wisdom].
Moses prayed: "O Lord! Open my heart
Moses said: "Lord! Open my breast for me
He said: My Lord, expand my breast for me
He said, "My Fosterer expand for me my bosom
He said, "O my Lord! Broaden my mind for me."
Musa (Moses) prayed: ‘O my Lord, expand my breast for me
He said: "My Lord, relieve for me my chest."
He said: "My Lord, comfort for me my chest."
He said: "My Lord, comfort for me my chest."
He said: "My Lord expand/delight for me, my chest (innermost)."
Said [Moses]: "O my Sustainer! Open up my heart [to Thy light]
He said, "Lord! Expand my breast
(Moses) said: My Lord! relieve my min
Moses said, "Lord, grant me courage
He said, .My Lord, put my heart at peace for me
(‘Moses’) said: "O’ my Lord! Expand for me my breast,
(Musa) said, "Lord, unlock my heart!"
(Moses) said: "O’ my Lord! Expand my chest for me,
Mussa prayed: "Solace me O Allah, my Creator, and make my breast responsive to the joyful thought of performing my duty and make my spirit thirsty for knowledge, wisdom and spiritual light"
He prayed: “My Lord, expand my chest,
Moses prayed, “My Lord! Uplift my heart for me,
He said: my Lord, expand my chest.
Lord,‘ said he, ‘put courage into my heart
He said, "My Lord, cool my temper.
[Moses] said, "My Lord, put my heart at ease
[Moses] said, “My Lord, put my heart at ease
He said, “My Lord, enraptured for me my chest.
(Moses) said: 'My Lord! Expand me my breast
Said [Moses]: 'My Lord, open up my heart [to Your light],
Moses said, "My Lord! Expand my chest with confidence, courage and steadfastness. (94:1)
He said: O my Lord! Expand my breast for me
Moses said, `My Lord, expand for me my breast
He said, “My Lord! Expand for me my breast
Musa (Moses) said: "O my Lord! Open up my chest (and my understanding) for me
He said, “My Lord, calm my heart for me.
He said, 'My Lord, put my heart at peace for me
[Moses] said, "My Lord, expand for me my breast [with assurance]
He said, 'My Lord! Expand for me my breast;
(Moses) said: "O my Lord! expand me my breast
(Moses) said: "O my Lord! expand me my breast
وَیَسِّرۡ لِیۤ أَمۡرِی ٢٦
and ease my task for me
and ease my task for me
And ease for me by affair
And make my mission easy
“Ease my task for me.”
and make my task easy for me.
Make my affair easy for me
"Make my task easy for me
`And make my task easy for me
'and do Thou ease for me my task
and make my task easy for me,
“Make it easy for me to accomplish my mission.”
“Ease my task for me
and ease my mission for me,
and make what I am bidden easy to me
"And make my task easy for me."
And ease my affair for me.
and make what thou hast commanded me easy unto me
"And ease my task for me
and ease my task for me
And make my work easy for me
And make easy to me my task
Expand my breast for me and make Thou my affair easy for me
“Ease my task for me.
ease my tas
and ease my task for me
And ease my affair for me
and make easy for me my affair
"And make my task easy for me."
And make my task (as a Messenger) easy for me
"And make my mission easy."
"And make my mission easy."
And make my mission easy.
And ease/make flexible for me my matter/affair
and make my task easy for me
And ease for me my Command, (Or: my affair)
And ease my task for me
Make my task eas
and make my task easy for m
And make my mission easy for me,
"And make my task easy for me."
And make my mission easy,
"And make my task go easily"
make my work easy,
and make my task easy,
And make my task easy for me.
and make my task easy
"And make this matter easy for me.
and ease my task for me
and ease my task for me
And ease my matter for me.
And make easy for me my task
and make my mission easy for me,
Give me the strength that the formidable challenge becomes easy for me. (94:5)
And make my affair easy to me
`And make my task easy for me
Make my affair easy for me
"Make my work easier for me
And ease my task for me.
And ease my task for me
And ease for me my tas
And make my affair easy for me;
"Ease my task for me
"Ease my task for me
وَٱحۡلُلۡ عُقۡدَةࣰ مِّن لِّسَانِی ٢٧
Untie my tongue
and loose knot (defect) from my tongue
And loose a knot from my tongue
Remove the defect of my tongu
“Untie the knot in my tongue.”
Loosen the knot in my tongue
Remove the hitch from my tongue
"Loose a knot from my tongue (to make my speaking more fluent)
`And remove the impediments from my tongue
Unloose the knot upon my tongue,
and open the knot from my tongue (and allow me to speak clearly),
“Please give my power of speech (which has been impeded as he put fire in his mouth when he was a child)…
“And remove the impediment from my speech
and untie the knot from my tongue
and loose the knot from my tongue
"And untie the knot of my tongue."
And untie a knot from my tongue.
And loose the knot of my tongue
And loosen the knot from my tongue
Unloose the knot upon my tongue
And loose the knot of my tongue
And remove the impediment from my tongue (so that I may address them as a fluent speaker, and
and untie the knot from my tongue
Remove my speech impediment
and remove the impediment from my speec
and loosen the knot from my tongu
And loose the knot from my tongue
and loose the knot from my tongue
"And correct the stammer in my speech."
And untie the knot from my tongue
"And remove the knot in my tongue."
"And remove the knot in my tongue."
And remove the knot in my tongue.
And untie/undo (the) difficulty/knot from my tongue/speech
and loosen the knot from my tongu
And loosen a knot from my tongue
And loose a knot from my tongue
and my tongue fluen
and remove the knot from my tongue
And untangle the knot from my tongue
"And correct my speech impediment."
And untangle the knot from my tongue
"And loosen my tongue and untie its impeding knot to allow me free expression"
and untie my tongue
and remove the impediment from my tongue
And untie the knot from my tongue.
Free my tongue from its impediment
"And untie a knot from my tongue.
and untie the knot from my tongue
and untie the knot from my tongue
And solve a knot from my tongue.
And loose a knot from my tongue
and free my tongue from its impediment,
Make me eloquent of speech
And loose the knot from my tongue
`And loose the knot from my tongue
and untie a knot from my tongue
"And loosen the knot (that came about when baby Musa put a piece of burning fire in his mouth:) from my tongue (to make me speak more freely)
And remove the knot from my tongue.
And untie the knot from my tongue
And untie the knot from my tongu
And untie a knot from my tongue,
"And remove the impediment from my speech
"And remove the impediment from my speech
یَفۡقَهُوا۟ قَوۡلِی ٢٨
so that they may understand my words
so that they understand my speec
That they may understand my Speech
That they may understand my speech
“So that they understand (the intricacy of) my words.”
so that they will understand my words.
[so that] they may understand my discourse
"So that they may understand my speech clearly
`So that they may understand my speech
hat they may understand my words
so, they understand my word,
back to me so that people understand me.”
“So that they may understand what I say
so that they can comprehend my speech,
that they may understand my speech
"In order that they may understand my speech."
That they may discern my speech.
that they may understand my speech
"That they may understand my saying
that they may understand my speech
That they may understand my speech
they may pay full heed to my statement
so they understand my saying
so that what I say may be understood.
so that people may understand what I sa
so that they may understand my speech
(That) they may understand my word
(so that) they should understand what I say
"Make them understand what I say."
That people may understand (easily) what I say
"So they can understand what I say."
"So they can understand what I say."
So they can understand what I say.
They understand/know my speech
so that they might fully understand my speech
That they may comprehend my saying
That they may understand my saying
so that they may understand me
so that they may understand my speech
So that they will be able to understand what I say clearly.
"(So) they understand my words."
So that they may understand what I say.
"So that they understand my discourse and comprehend all that I say"
so people may understand my speech,
so people may understand my speech,
So they understand my speech.
that men may understand my speech
"So they can understand my speech.
so that they may understand my speech,
so that they may understand my speech,
That they understand, my saying.
(That) they may understand my saying
so that people may understand what I say.
That my word reaches the depths of their hearts
(That) they may understand my word
`That they may understand my speech
that they may understand my speech
"So that they (will) understand my speech
So they may understand my speech.
So they can understand my speech
That they may understand my speech
That they may understand my speech;
"So they may understand what I say
"So they may understand what I say
وَٱجۡعَل لِّی وَزِیرࣰا مِّنۡ أَهۡلِی ٢٩
and give me a helper from my family
and appoint for me a helper from my family;
And appoint for me a minister from my household
And give me as assistant from my famil
“And appoint for me a helper from my people.”
Assign me a helper from my family,
Appoint for me a minister from my family
"And appoint a minister (helper) for me from my family
`And grant me a helper from my family
Appoint for me of my folk a familiar
and assign me an assistant from my family,
“I beg you….
“And give me a minister from my family
and appoint for me an assistant from my family:
and make for me a minister from my people,
"And appoint for me a viceroy from among my family."
And appoint for me a helper from my family;
And give me a counsellor of my family
"Appoint for me a minister from my people
Appoint for me a minister from my famil
And give me a counsellor from among my family
And appoint me a co-worker from my family
and assign to me a minister from my people—
“Give me a priest from my family…
and grant me a minister from my family
and appoint for me, from my household, someone who will help me bear my burden
And give to me an aider from my family
and appoint for me a minister from my family (to help me),
"And appoint, from my family, an assistant for me."
And appoint for me a minister from my family
"And allow for me an advisor from my family."
"And allow for me an advisor from my family."
And allow for me an advisor from my family.
And make/put for me a minister/supporter from my family/relation
and appoint for me, out of my kinsfolk, one who will help me to bear my burden
And make for me a counsellor of my family
Appoint for me a henchman from my folk
Appoint a deputy (for me) from my own people
And make for me an assistant from my own family
Appoint a helper for me from my family:
"And appoint one of my family members (as an aide) to help me."
And appoint for me a minister from my family:
"And appoint for me a minister from my family"
and from my family give me a helper,
and grant me a helper from my family,
And give me a deputy from my family.
Appoint for me a helper from among my kin
"And appoint an assistant for me from my family.
and appoint for me a minister from my family,
and appoint for me a minister from my family,
And set up a minister for me, from my family.
And appoint for me an assistant from my family
Appoint for me a helper from among my kinsmen,
And appoint a deputy for me from my folk
And give to me an aider from my family
`And grant me an assistant from my family
And appoint for me a helper from among my family
"And give me an assistant from my family
Grant me a helper from my family.
And appoint an assistant for me, from my family.
And appoint for me a minister from my family
And make for me a minister from my people,
"And give me a Minister from my family
"And give me a Minister from my family
هَـٰرُونَ أَخِی ٣٠
my brother Aaron
Aaron, my brother.
Harun, my brother
Aaron my brothe
“My brother Aaron.”
my brother Harun.
Aaron, my brother
"Aaron, my brother
`Aaron, my brother
Aaron, my brother
my brother Aaron,
to appoint Aaron (my brother) as my assistant…
“Aaron, my brother
Aaron, my brother;
Aaron my brother
"That is Haroon, my brother."
Aaron. My brother.
namely, Aaron my brother
"Aaron, my brother
Aaron, my brother
Aaron my brother
Harun, my brother
—Aaron, my brother.
“… –Aaron, my brother.
Haroon my brother
Aaron, my brother
Aaron, my brother
Harun my brother
"My brother, Aaron."
(That) is Harun (Aaron), my brother
"Aaron, my brother."
"Aaron, my brother."
Aaron, my brother.
Aaron, my brother
Aaron, my brother
Harun, (Aaron) my brother
Aaron, my brother
Let it be my brother Aaro
that is, Harun, my brother
‘Aaron’, my brother.
"My brother, Haroon!"
Aaron, my brother.
"Harun (Aaron), my brother"
my brother Harun,
Aaron, my brother.
Harun (Aaron), my brother.
Aaron my brother
"My brother Aaron.
Aaron, my brother.
Aaron, my brother.
Aaron, my brother.
Aaron, my brother
Aaron, my brother.
My brother Aaron
Haroun, my brother
`Aaron, my brother
Aaron, my brother
"Haroon (Aaron), my brother
Aaron, my brother.
Aaron, my brother
Aaron, my brother
Aaron, my brother;
"Aaron, my brother
"Aaron, my brother
ٱشۡدُدۡ بِهِۦۤ أَزۡرِی ٣١
augment my strength through him
Increase my strength with him
Strengthen by him my back
To strengthen m
“Strengthen me through him.”
Strengthen my back by him
Strengthen my back through him
"Confirm my strength with him
`Raise my strength through him
by him confirm my strength
to back me up with him,
to make me stronger.”
“Add to my strength through him
strengthen me with him
gird up my loins through him
"Back me up with him."
Buttress my strength through him.
Gird up my loins by him
"Gird up my loins through him
By him confirm my strengt
By him gird up my loins
give vent to my strength through him
Strengthen my vigor with him
“Strengthen me through him.
Grant me strength through hi
Strengthen me through hi
Add to my strength by him
and strengthen through him my back
"Strengthen me with his support."
Provide me strength and backup with him
"So that I may strengthen my resolve through him."
"So that I may strengthen my resolve through him."
So that I may strengthen my resolve through him.
Strengthen/support with him my power
Add Thou through him to my strength
Uphold my back (i.e., confirm my strength) by him
Confirm my strength with hi
to support me
Enhance with him my strength
So I can invigorate my inner strength with him,
"With him, bolster my strength."
Grant me strength through him,
"To exert influence, power and effect and to have security of position"
to strengthen my back
Strengthen me through him,
Increase with him my strength.
Grant me strength through hi
"Strengthen me with him.
Increase my strength through him
Increase my strength through him
To strengthen my support, by him.
Strengthen my back by him
Grant me strength through him,
Strengthen me with him
Strengthen my back by him
`Increase my strength by him
Through him, increase my strength
"Increase my strength with his (strength)
Strengthen me through him.
Strengthen me with him
Increase through him my strengt
Reinforce my strength with him
"Add to my strength through him
"Add to my strength through him
وَأَشۡرِكۡهُ فِیۤ أَمۡرِی ٣٢
Let him share my tas
and share him in my task,
And associate him in my affair
And share my task
“Let him share my task.”
and let him share in my task,
and make him my associate in my affair
"And let him share my task
`And associate him in my task
and associate him with me in my task
and make him partner in my task,
“Let Aaron be a part of my mission…
“And have him share my task
and associate him with me in my mission,
and join him with me in the affair
"And make him a partner in my task."
And give him a share in my affair.
and make him my collegue in the business
"And let him share my task
and let him share my task
And make him a colleague in my work
and let him share my mission
and ascribe him as a partner in my affair
“And make him my partner in my task.
and let him share my task
and let him share my tas
And make him share my task -
and make him my partner in my affair
"And make him my associate in my work."
And make him share my task (of Messengership)
"And share with him my mission."
"And share with him my mission."
And share with him my mission.
And share him/make him a partner in my matter/affair
and let him share my task
And associate him with me in my Command (Or: my affair)
And let him share my task
Let him be my partner in this tas
and make him share my task
And let him share my mission;
"And make him a partner in my mission!"
And let him share my mission
"To engage him in the conduct of my cause, Your cause, and interchange with him opinions, consultation and deliberation of action"
and to help me in my task,
and let him share my task,
And give him a share in my task.
and let him share my task
"Let him be my partner in this matter.
and let him share my task
and let him share my task
And I share him with me in my matters.
And associate him (with me) in my affair
and let him share my task,
Make him my partner in my Mission
And associate him (with me) in my affair
`And make him share my task
and make him a partner in my affair
"And make him share my task
And let him share in my mission.
And have him share in my mission
And let him share my tas
And let him share in my affair;
"And make him share my task
"And make him share my task
كَیۡ نُسَبِّحَكَ كَثِیرࣰا ٣٣
so that we can glorify You muc
so that we may glorify You frequently
That We may hallow Thee oft
That we may sing Your praises much
“So that We may glorify (tasbih) You much.”
so that we can glorify You much
so that we may glorify You greatly
"So that we may glorify You much
`That we may glorify You over and over
So shall we glorify Thee
so that we glorify You much,
so that we glorify you together and…
“That we may praise You much
that we may exalt You much
that we may celebrate Thy praises muc
"In order that we may profusely proclaim Your Purity."
So that we may glorify You abundantly.
That we may praise thee greatly
"That we may glorify Thee much
so that we exalt Yo
That we may praise thee of
so that we may glorify You exceedingly
that we glorify Thee much
“In this way, we may greatly praise You…
so that we may glorify You frequentl
that we may abundantly extol Your glory
So that we may glorify Thee much
that we may glorify You much
"So that we should glorify You much."
So that we (both) may amply glorify You
"So that we may glorify You plenty."
"So that we may glorify You plenty."
So that we may glorify You plenty.
So that/in order that we praise/glorify you much
so that [together] we might abundantly extol Thy limitless glor
That we may extol You much
That we may glorify Thee muc
so that we may glorif
so that we proclaim Your purity in abundanc
So that we may frequently declare Your infinite glory,
"So, we may glorify You a lot."
So that we may celebrate your praise and declare Your absolute majesty and glory a lot,
"So that much we glorify You and extoll Your glorious attributes"
so that we may always glorify
so that we may glorify You much
So that we glorify You a lot.
so that we may give glory to You alway
"That we may glorify You frequently.
so that we may glorify You much
so that we may glorify You much
In order to glorify you a lot.
So that we glorify You much
so that together we may extol Your limitless glory
That both of us strive hard together
So that we should glorify Thee much
`That we may glorify thee much
that we may glorify Thee muc
"That we may recite your Praise much
In order to frequently glorify Your praises.
That we may glorify You much
That we may exalt You muc
That We may glorify you much
"That we may celebrate Thy praise without stint
"That we may celebrate Thy praise without stint
وَنَذۡكُرَكَ كَثِیرًا ٣٤
and remember You often
and remember You often;
And may make mention of Thee oft
And remember you a great deal
“And remember (dhikr) You much!”
and remember You much,
and remember You greatly
"And mention and remember You abundantly
`And spread Your name far and wide
and remember Thee abundantly
and we remember You much,
worship you frequently.”
“And remember You much
and remember You much.
and remember Thee much
"And profusely remember You."
And remember You abundantly.
and may remember thee often
"And much remember Thee
and remember You abundantly
and oft remember thee
and propagate You exceedingly
and we remember Thee frequently.
“…and greatly remember You.
and mention You often
and may remember You much
And much remember Thee
and remember (or mention) You much,
"And remember You often."
And amply remember You
"And remember You plenty."
"And remember You plenty."
And remember You plenty.
And we mention/remember you much
and remember Thee without cease
And remember You much
And much remember Thee
and remember you often
and remember You in abundance
Recall and show respect for You, frequently.
"And talk about You a lot."
Recall and show respect for You a lot.
"And much We think of You"
and remember you.
and remember You much,
And remember You a lot.
and remember You always
"And commemorate You frequently.
and remember You much.
and remember You much.
And remember you a lot.
And remember You abundantl
and remember You always.
And we raise every step remembering Your Commands
And remember Thee oft
`And remember thee much
and remember Thee much
"And remember You much
And remember You frequently.
And remember You much
And remember You much
And remember you much.
"And remember Thee without stint
"And remember Thee without stint
إِنَّكَ كُنتَ بِنَا بَصِیرࣰا ٣٥
You are always watching over us.’
surely! You see well all of us.”
Verily Thou! Thou art of us ever a Beholder
Surely You know us well."
“Indeed, You are Basir over us!”
for You are watching us.´
Indeed You see us best.’
"Surely You are ever seeing and watching us."
`Surely, You are indeed Ever-Watchful over us.
Surely Thou seest into us.
indeed, You are observant of us.”
“Lord, I trust that you always watch over us.”
“For You are He Who is regardful of us.
Indeed, You have always been All-Seeing of us.”
'Verily, Thou dost ever behold us!
"Indeed You see us."
For You truly are All-seeing about us”
for thou regardest us
"Verily, Thou art He who is ever Seeing of us!"
You are surely seeing us.
For thou regardest us."
verily, You are All-Surveillant unto us.”
Truly, Thou, Thou alone hadst been seeing of us.
“You are He who watches over us.”
for You are the One Who has always been watching over us."
Verily, You have always watched over us."
Surely, Thou art ever Seeing us
You certainly see us."
"You do indeed see us."
Surely, You see us well (in the perspective of total scenario).
"You Have been watcher over us."
"You Have been seer over us."
You have been seer over us.
That you were/are with us seeing/knowing
Verily, Thou seest all that is within us!"
Surely You have been Ever-Beholding us."
Lo! Thou art ever Seeing us
You are Well Aware of our situation."
You are certainly watchful over us
Indeed, You are of us Ever a Well-Seer."
"And certainly, You are watching over us."
Most assuredly You are of us Ever a Well-Seer."
"For, You have regarded us with an eye of favour"
Surely you are Ever-Watching.”
for truly You have ˹always˺ been overseeing us.”
For You watched over us.
You are surely watching over us.‘
"You are Seer of us."
You see and know all about us."
You see and know all about us.”
Surely, You are ever A Seer with us.”
Verily You are ever seeing of us
You are surely watching over us.'
It is a great feeling that You watch us every moment."
Surely, Thou art seeing us
Thou art, surely, Ever-Watching over us.
Truly Thou dost ever see us.
"Verily, You (Allah) are He, Who (always) looks over (and sees) us."
You are always watchful over us.”
You are always watching over us.'
Indeed, You are of us ever Seeing."
Indeed, you are seeing us.'
"For Thou art He that (ever) regardeth us."
"For Thou art He that (ever) regardeth us."
قَالَ قَدۡ أُوتِیتَ سُؤۡلَكَ یَـٰمُوسَىٰ ٣٦
God said, ‘Moses, your request is granted
(Allah) said: “Indeed you are granted your request, O Moses!
He said: surely thou art granted thy petition, O Musa
He answered: "Granted is your prayer, O Moses
He said “You have been granted your request, O Moses!”
He said, ´Your request has been granted, Musa.
He said, ‘Moses, your request has been granted
(God) said: "Your request has already been granted, O Moses
(The Lord) said, `Moses! you are granted what you have prayed for
Said He, 'Thou art granted, Moses, thy petition
He (God) said: “Moses, your request is granted,
I said: “Moses, your wishes are granted.”
God said, “Granted is your prayer, O Moses.
He said, “Yousg have been granted your request, O Moses.
He said, 'Thou art granted thy request, O Moses
He said, "O Moosa, you have been granted your prayer."
He said, “Indeed you are granted your request O Moses!”
God replied, now hast thou obtained thy request, O Moses
He said, "You are granted your request, O Moses
He replied: 'Moses, your request is granted
He said, "O Moses, thou hast obtained thy suit
(Allah) said: “Without doubt, your prayer is granted, O Musa
He said: Surely, thou wert given thy petition, O Moses!
(God) said, “Granted is your prayer, O Moses.
Allah responded: "Your request is granted, O Moses
He said: "Moses, your petition is granted
He said: Thou art indeed granted thy petition, O Moses
He said, "You are granted your request, O Musa.
Allah said, "Your petition stands granted, O Moses!"
(Allah) said: ‘O Musa (Moses), you are granted your every prayer
He said: "You have been given what you asked O Moses."
He said: "You have been given what you asked O Moses."
He said: "You have been given what you asked O Moses."
He said: "You had been given your request/question, you Moses."
Said He: "Thou art granted all that thou hast asked for, O Moses
Said He, "You are already granted (Literally: brought) your request, O Musa (Moses)
He said: Thou art granted thy request, O Moses
The Lord said, "Moses, your request is granted
He said, .You have been granted your request O Musa
(Allâh) said: "Your appeal has already been granted, O’ ‘Moses’.
Said, "You are being granted your requests, oh Musa."
(The Lord) said: "Your appeal has already been granted, O’ Moses.
"And there," Allah said, "you are granted your humble request Q Mussa"
Allah answered, “I grant you what you asked for, Musa.
Allah responded, “All that you requested has been granted, O Moses!
He said: your request has been granted, oh Musa (Moses).
He said: ‘Your request is granted, Moses
He said, "Your request is granted, O Moses.
[God] said, "You have been granted your request, Moses.
[God] said, “You have been granted your request, Moses.
He said, “You already are given your request, O Moses.
Said He: 'You are granted your request, O Moses
Said He: 'You are granted all that you have asked for, Moses.
God said, "O Moses! All your requests are granted. (10:89)
He said: You are indeed granted your petition, O Mus
God said, `Granted is thy prayer, O Moses
He said, “Thou hast been granted thy request, O Moses
(Allah) said: "Your prayer is granted, O Musa (Moses)
He replied, “You have been granted your request, O Moses!
He said, 'You are granted your request, O Moses
[ Allah ] said, "You have been granted your request, O Moses
He said, 'Verily, you are granted your request, O Moses!
(God) said: "Granted is thy prayer, O Moses!"
(Allah) said: "Granted is thy prayer, O Moses!"
وَلَقَدۡ مَنَنَّا عَلَیۡكَ مَرَّةً أُخۡرَىٰۤ ٣٧
Indeed We showed you favour before
And indeed We conferred a Favor on you another time (before),
And assuredly We conferred a benefit on thee anot her time
We have bestowed Our favour on you before thi
“Indeed, We had also bestowed Our favor to you once more (before this).”
We were gracious to you another time
Certainly, We have done you a favour another time
"And assuredly We did bestow Our favor upon you at another time before
`And We did confer on you a favour once before
Already another time We favoured thee
and We have certainly favored upon you another time,
“I want you to know that this is not the first time that I shower you with My blessings.”
“And indeed We conferred a favor on you another time
And most surely, We have conferred favor upon you on another occasion,
and we have already shown favours unto thee at another time
"And indeed We had bestowed upon you a favour one more time."
And indeed once again We have conferred Our favor upon you.
And we have heretofore been gracious unto thee
"And We have already shown favours unto you at another time
We had already shown you favo
Already, at another time, have we showed thee favour
And surely, indeed We made special favour unto you at another time
Certainly, We showed grace on thee another time
“Indeed, We conferred a favor on you another time.
We had indeed bestowed a favor on you before
We have again bestowed Our favour upon you
And indeed We bestowed on thee a favor at another time
And We had bestowed a favour on you another time (earlier)
"And We did confer a favour on thee another time."
And surely, We graciously favoured you once (earlier as well)
"And We Have graced you another time."
"And We have graced you another time."
And We have graced you another time.
And We had blessed on you another time
"And, indeed, We bestowed Our favour upon thee at a time long since past
And indeed already another time We have been bounteous to you
And indeed, another time, already We have shown thee favour
It is the second time that We have bestowed upon you Our favor
And We had bestowed Our favour on you another time
Verily, We bestowed, at another time before, Our favor upon you,
We, in fact, conferred favors upon you at other times, too
Verily, We bestowed, at another time before, Our favor upon you,
"And We have been gracious to you O Mussa", Allah said, "on another occasion"
We have already done you a favour in the past
And surely We had shown You favour before,
And We already favoured you another time.
We had already shown you bounty whe
"We have blessed you another time.
And We have already favored you in a previous time,
And We had already favored you in a previous time,
And We had already conferred favors upon you another time.
And indeed We have conferred a favour on you another time
And indeed We bestowed Our favour upon you in a time gone by,
We have blessed you before and prepared you for this day, (since you were born)
And certainly We bestowed on you a favor at another time
`And WE did indeed confer a favour upon thee at another time also
And We have indeed shown thee favor another time
"And indeed, We have truly granted a favor on you another time (before)
We’ve favored you before.
We had favored you another time
And We had already conferred favor upon you another time
And certainly, We have shown favour on you another time.
"And indeed We conferred a favour on thee another time (before)
"And indeed We conferred a favour on thee another time (before)
إِذۡ أَوۡحَیۡنَاۤ إِلَىٰۤ أُمِّكَ مَا یُوحَىٰۤ ٣٨
We inspired your mother, saying
when We inspired to your mother that which We inspired,
When We inspired unto thy mother that which We inspired
When We told your mother what We relate
“We had revealed to your mother that which was revealed.”
when We revealed to your mother:
when We revealed to your mother whatever was revealed
"We inspired in your mother that which she was to be inspired with, saying
`When We revealed to your mother that, which was an important revelation (saying)
when We revealed what was revealed unto thy mother
when We revealed to your mother what was revealed,
“When you were a baby (and Pharaoh of the time was killing all new born Jews,) I inspired your mother.”
“Behold, We sent to your mother, by inspiration, this message
when We revealed to your mother what was revealed:
When we inspired thy mother with what we inspired her
"When We inspired in your mother’s heart whatever was to be inspired."
And remember when We inspired to your mother what is inspired.
another time; when we revealed unto thy mother that which was revealed unto her, saying
"When We inspired your mother with the message
when We revealed what was to be made known to your mother
When we spake unto thy mother what was spoken
When We sent revelation to your mother — whatever was (to be) revealed
when We revealed to thy mother what is revealed:
“We sent to your mother, by inspiration, this message:
when We revealed Our will to your mother saying
Recall, when We indicated to your mother through inspiration
When We revealed to thy mother that which was revealed
when We had communicated to your mother that which was communicated:
"When We revealed to your mother that which was revealed."
When We revealed to your mother’s heart what was revealed
"When We inspired to your mother what was inspired."
"When We inspired to your mother what was inspired."
When We inspired to your mother what was inspired.
When We inspired/transmitted to your mother what is being inspired/transmitted
when We inspired thy mother with this inspiration
As We revealed what was revealed to your mother
When we inspired in thy mother that which is inspired
Remember when We inspired your mother with a certain inspiratio
when We revealed to your mother what was to be revealed
When We inspired in your mother what it should be inspired, (saying):
When We inspired your mother by implanting an idea in her mind
When We inspired in your mother what it should be inspired:
"When We inspired a course of action to your mother and actuated her with what she would do to save your life"
Remember, We inspired your mother to
when We inspired your mother with this:
When We revealed to your mother what was revealed:
We revealed Our will to your mother, saying
"When we revealed to your mother what we revealed.
when We inspired your mother with this:
when We inspired your mother with this:
When We reveal to your mother what is revealed.
When We inspired in your mother what must be inspired
when We inspired your mother, saying:
When We inspired your mother with this inspiration
When We revealed to your mother what was revealed
`When WE revealed to thy mother what was an important revelation, to wit
when We revealed to thy mother that which was revealed
"When We sent by inspiration to your mother, the messag
When We inspired your mother with Our message:
When We inspired your mother with the inspiration
When We inspired to your mother what We inspired
When We inspired to your mother what is inspired,
"Behold! We sent to thy mother, by inspiration, the message
"Behold! We sent to thy mother, by inspiration, the message
أَنِ ٱقۡذِفِیهِ فِی ٱلتَّابُوتِ فَٱقۡذِفِیهِ فِی ٱلۡیَمِّ فَلۡیُلۡقِهِ ٱلۡیَمُّ بِٱلسَّاحِلِ یَأۡخُذۡهُ عَدُوࣱّ لِّی وَعَدُوࣱّ لَّهُۥۚ وَأَلۡقَیۡتُ عَلَیۡكَ مَحَبَّةࣰ مِّنِّی وَلِتُصۡنَعَ عَلَىٰ عَیۡنِیۤ ٣٩
“Put your child into the chest, then place him in the river. Let the river wash him on to its bank, and he will be taken in by an enemy of Mine and his.” I showered you with My love and planned that you should be reared under My watchful eye
saying that: ‘you put him (the child) into a box and you float it into river. Then the river shall cast him up on the bank, and an enemy of Mine and an enemy of his shall take him.’ I brought you up with love from Me so that you may be brought up under My Eye (supervision)
Saying! cast him in the ark, and cast him into the river, and the river will throw him on the bank, and then an enemy of Mine and an enemy of his will take him up. And I cast on thee love from Me in order that thou mayest be formed under Mine eye
'Put him in a wooden box and cast it in the river. The river will cast it on the bank. An enemy of Ours, and his, will retrieve it.' We bestowed Our love on you that you may be reared under Our eyes
“Place him (Moses) in a chest and cast the chest into the river... The river shall take him to the shore where he shall be taken by an enemy of Mine and his! I have placed My love upon you... So that you may be raised directly under My sight.”
"Place him into the box and throw it into the sea and the sea will wash it up on the shore, where an enemy of Mine and his will pick it up." I showered you with love from Me so that you would be brought up under My supervision.
“Put him in the casket, and cast it into the river. Then the river will cast it on the bank, and he shall be picked up by an enemy of Mine and an enemy of his.” And I cast upon you a love from Me, and that you might be reared under My eyes
‘Place the child in a chest and cast it into the river, then the river will throw it up on the bank: one who is both My enemy and his enemy (the Pharaoh, who has decided to kill all the new-born sons of the Children of Israel) will take him up.’ I cast over you (Moses) love from Me (protecting you, so love for you was aroused in the hearts of people who saw you), and so that you were brought up under My eyes
"Place him (- Moses) in the chest and put it into the river. The river will cast it on to the bank and the person who is My enemy as well as his will pick him up." And I endowed you with My love with the result that you were brought up before My eyes and under My protection
"Cast him into the ark, and cast him into the river, and let the river throw him up on the shore. An enemy of Mine and his shall take him." And I loaded on thee love from Me, and to be formed in My sight
that throw him in the box, then throw it in the sea/river, then the sea/river should cast it on the shore, and an enemy of Me and an enemy of him takes him, and I cast My affection on you so that you are brought up under My eye (and My observation);
“I told your mother: “put baby Moses in a box and let the river carry him to our mutual enemy (Pharaoh.)” I made you a lovely child and brought you up under My personal supervision.”
“ ‘Place him into the basket, then place him into the river. The river will cast him up on the bank, and he will be taken up by one who is an enemy to Me and an enemy to him’. But I cast love over you from Me, in order that you may be reared under Mine eye
‘Throw him in the coffer then throw it into the waters, so that the waters will cast it onto the bank where an enemy of Mine and an enemy of his will pick him up.' For I bestowed upon you love from Me and so that you may be modeled before My eye.
"Hurl him into the ark, and hurl him into the sea; and the sea shall cast him on the shore, and an enemy of mine and of his shall take him;" - for on thee have I cast my love, that thou mayest be formed under my eye
"That, ‘Put him into a chest and cast it into the river, so the river shall deposit it on to a shore - therefore one who is an enemy to Me and you, shall pick him up’; and I bestowed upon you love from Myself; and for you to be brought up in My sight."
Saying that, “Cast him [Moses] in the chest and then cast it [the chest] in the sea and let the sea cast him on the bank and an enemy of mine and an enemy of his will take it and I have put over you love from Me so that you are reared under My eyes.
put him into the ark, and cast him into the river, and the river shall throw him on the shore; and my enemy and his enemy shall take him and bring him up; and I bestow on thee love from me, that thou mightest be bred up under my eye
"´Put him into the ark, and put it into the river. The river shall cast him on the shore, and an enemy of Mine and of his shall take him.´ And on you have I cast love from Me, that you may be trained according to My will
saying: "Put him in the box and cast it into the river. The river will cast him on to the bank, and he shall be taken up by an enemy of Mine and an enemy of his." I lavished My Love on you, and to be formed in My Sight
'Cast him into the ark: then cast him on the sea [the river], and the sea shall throw him on the shore: and an enemy to me and an enemy to him shall take him up.' And I myself have made thee an object of love, That thou mightest be reared in mine eye
that, ‘set him in the Tabut (a floating device in the form of a basket, box, case, chest or an ark), then place it on the waters, then the waters shall cast it up on the bank, (and there) an enemy of Mine and an enemy of yours shall take him.’ And I poured on you love from Me that you may be brought up on My Eye (under extra-ordinary Love and Mercy proceeding from Me)
Cast him adrift in the ark. Then, cast it adrift into the water of the sea. Then, the water of the sea will cast him up on the bank and he will be taken by an enemy of Mine and an enemy of his. And I cast on thee fondness from Me that thou be trained under My Eye.
“‘Place (the child) into the basket, and throw it into the river. The river will cast him up onto the bank. He will be taken up by one who is an enemy to Me and an enemy to him. But I cast love over you from Me and so that you may be raised under My eye.’
'Put your child into the chest and throw the chest into the river. The river will cast him on to the bank and he will be picked up by one who is an enemy to Me and an enemy to him.' I made you an object of love and so arranged things that you may be brought up under My supervision
´Put the baby into a chest and then throw him in the river. The river will throw him up on the shore, and then an enemy of Mine and an enemy of his will take him.´ And I spread My love over you in order that you might be reared in My sight
Put him into a chest, then cast it into the river, the river will cast it upon the shore -- there an enemy to Me and an enemy to him shall take him up. And I shed on thee love from Me; and that thou mayest be brought up before My eyes
that (she) should put him (Musa) in a box and put the box in the river, then the river will cast him on the bank, (then) he will be taken by one who is an enemy to Me and an enemy to him. And I cast on you love from Me, so that you might be brought up before My eye.
"That she should put him into a chest, and then put the chest onto the river. Then the river should throw him on the shore. There, one, who is an enemy to Me and enemy to him, should pick him up. And I made you lovable so that you might be brought up under My watchful eye."
To put him (Musa [Moses]) into a box and place that (box) into the river. Then the river will drift it to the bank. My enemy and his enemy will pick him up. And I cast on you from My presence a reflection of My (exceptional) love (i.e., We have made you so lovely and charismatic that whoever glances at you will be fascinated). And (this was done) so that you might be brought up before My eyes
"That she should cast him in the basket, and cast the basket in the sea, so the sea will place him on the shore, where an enemy of Mine and his will take him. And I placed upon you a love from Me and that you shall be raised under My eye."
"That she should cast him in the basket, and cast the basket in the sea, so the sea will place him on the shore, where an enemy of Mine and his will take him. And I placed upon you a love from Me. And that you shall be raised under My eye."
That she should cast him in the basket, and cast it in the running water, so the running water will place him on the shore, where an enemy of Mine and his will take him. And I placed upon you love from Me. And that you shall be raised under My eye.
That throw/hurl him in the box/chest so throw/hurl him in the body of water (sea/river/lake), so the body of water (sea/river/lake) will throw him by the shore/(river) bank/coast. An enemy for Me, and an enemy for him takes/receives him; and I threw on you love/affection from Me, and to be made on My sight/watchfulness/protection
Place him in a chest and throw it into the river, and thereupon the river will cast him ashore, [and] one who is an enemy unto Me and an enemy unto him will adopt him. "And [thus early] I spread Mine Own love over thee -and [this] in order that thou might be formed under Mine eye
(Saying), ‘"Hurl him in the coffer, then hurl it in the main; so let the main cast it on the shore. An enemy of Mine and his will take him." And I cast on you belovedness from Me, and to be worked out under My Eye (i.e., to be chosen for my Revelation)
Saying: Throw him into the ark, and throw it into the river, then the river shall throw it on to the bank, and there an enemy to Me and an enemy to him shall take him. And I endued thee with love from Me that thou mightest be trained according to My will
to lace her child in a chest and throw it into the sea which would hurl it towards the shore. Then an enemy of Mine who was also the enemy of the child would pick it up from there. I made you attractive and loveable so that you would be reared before My own eyes
that is, ‘Put him (the baby) in the chest, then cast it into the river, then let the river throw it by the shore, and it will be picked up by one who is enemy to Me and enemy to him.‘ And I had cast love on you from Myself (so that you might be favourite of all), and that you might be brought up under My eye
‘Place him (-the child-) into a chest, then cast it into the river, then the river will cast it up on the bank. He will be taken up by one who is both My enemy and his enemy.’ I showed My love for you in order to be brought up under My eye.
(Saying) "Put (the child) in a box and push (the box) down the river. It will hurl (the box) ashore, where Our enemy _ his and Mine _ will pick him up." I bestowed love upon you, so you may be raised under My watchful eye
‘Place him- (he child) into a chest, then cast it into the river, then the river will cast it up on the bank. He will be taken by Pharaoh, an enemy of Mine and his.’ I cast down upon you love from Me so that you would be brought up before My watchful eyes.
"Put the child in the chest", We said, "and throw the chest into the river, the waves will drive the chest to the bank and there shall he be picked up by a common enemy of Mine and of his". And I endowed you with the prerogative of amiability and I had an eye upon you so that you grow and develop under My observation
place you in a basket and let it float in the river. We told her: ‘The river will take him to the bank from where Mine and your enemy will pick him up.’ I wrapped you up in my Divine Love so you may grow up under My watchful eye.
‘Put him into a chest, then put it into the river. The river will wash it ashore, and he will be taken by ˹Pharaoh,˺ an enemy of Mine and his.’ And I blessed you with lovability from Me ˹O Moses˺ so that you would be brought up under My ˹watchful˺ Eye.
Drop him into the basket and drop it into the river, then the river will carry it to the bank and an enemy to Me and to him will take it. And I poured love from Me on you so that you would grow up under My eyes.
"Put your child in the ark and let him be carried away by the river. The river will cast him on to the bank, and he shall be taken up by an enemy of Mine and his." I lavished My love on you, so that you might be reared under My eye
"Saying: `Throw him into the box, then throw him into the river. The river will throw him onto the shore, to be picked up by an enemy of Mine and an enemy of his.' I showered you with love from Me, and I had you made before My watchful eye.
"Put him into the chest and cast it into the river. Let the river wash it to the bank, where he will be taken by an enemy of Mine and his." And I bestowed upon you My love, so that you would be brought up under My watchful eye.
“Put him into the chest and cast it into the river. Let the river wash it to the bank, where he will be taken by an enemy of Mine and his.” And I bestowed upon you My love so that you would be brought up under My watchful eye.
That you, fling him into the coffin; then you, fling him into the Yam (deep water). So, the Yam will throw him at the shore, to take him, an enemy for Me and an enemy for him. And I threw upon you a love from Me, and let you be made before my eyes.
(Saying) that: 'Cast him into a chest, then cast it into the sea, then the sea shall cast him up on the bank; there shall take him one (who is an) enemy to Me and an enemy to him.' And I cast down upon you love from Me (that every one may love you), in order that you might be brought up (and trained) in My sight
“Place [your child] in a chest and throw it into the river. The river will cast him ashore, and one who is an enemy to Me and an enemy to him will pick him up.†I lavished My love on you, so that you may be reared under My watchful eye.
Saying, "Place him (the baby Moses) in a box, and cast the box into the river. The river will cast it on to the bank, and it will be picked up by the one who considers Me and him (Moses) as his enemy. O Moses! I prepared you for this day with love, and reared you before My Sight
Saying: Put him into a chest, then cast it down into the river, then the river shall throw him on the shore; there shall take him up one who is an enemy to Me and enemy to him, and I cast down upon you love from Me, and that you might be brought up before My eyes
`Put him in the ark, and place in into the river, then the river will cast it on to the shore, and there one who is an enemy to ME and also an enemy to him will take him up.' And I wrapped thee with love from ME; and this I did that thou mightest be reared before MY eye
‘Cast him into the ark and cast it into the sea. Then the sea will throw him upon the bank. An enemy unto Me and an enemy unto him shall take him.’ And I cast upon thee a love from Me, that thou mightest be formed under My eye
" ‘Put [the child, (baby Musa)] in the chest, and put (the chest) into the river: The river will put him up on the bank, and there he will be taken up by one who is an enemy to Me and is an enemy to him’: And I placed love over you (O Musa,) from Me: And (this way) you may be brought up under My eye
“Put him in a chest and cast it into the river. The river will wash him ashore, where an enemy of Mine and his will take him.” I bestowed upon you love from Me, so that you would be nurtured under My watchful eye.
`Put him in the chest; then cast him into the river. The river will wash him to shore, where an enemy of Mine and an enemy of his will pick him up. And I have bestowed upon you love from Me, so that you may be reared before My eye
[Saying], 'Cast him into the chest and cast it into the river, and the river will throw it onto the bank; there will take him an enemy to Me and an enemy to him.' And I bestowed upon you love from Me that you would be brought up under My eye
"Hurl him into the chest, and hurl it into the sea; and let the sea cast it on the bank; an enemy to me and an enemy to him shall take him;" And I cast on you love from Me, and that you may be formed under My eye.
"'Throw (the child) into the chest, and throw (the chest) into the river: the river will cast him up on the bank, and he will be taken up by one who is an enemy to Me and an enemy to him': But I cast (the garment of) love over thee from Me: and (this) in order that thou mayest be reared under Mine eye
"'Throw (the child) into the chest, and throw (the chest) into the river: the river will cast him up on the bank, and he will be taken up by one who is an enemy to Me and an enemy to him': But I cast (the garment of) love over thee from Me: and (this) in order that thou mayest be reared under Mine eye
إِذۡ تَمۡشِیۤ أُخۡتُكَ فَتَقُولُ هَلۡ أَدُلُّكُمۡ عَلَىٰ مَن یَكۡفُلُهُۥۖ فَرَجَعۡنَـٰكَ إِلَىٰۤ أُمِّكَ كَیۡ تَقَرَّ عَیۡنُهَا وَلَا تَحۡزَنَۚ وَقَتَلۡتَ نَفۡسࣰا فَنَجَّیۡنَـٰكَ مِنَ ٱلۡغَمِّ وَفَتَنَّـٰكَ فُتُونࣰاۚ فَلَبِثۡتَ سِنِینَ فِیۤ أَهۡلِ مَدۡیَنَ ثُمَّ جِئۡتَ عَلَىٰ قَدَرࣲ یَـٰمُوسَىٰ ٤٠
Your sister went out, saying, “I will tell you someone who will nurse him,” then We returned you to your mother so that she could rejoice and not grieve. Later you killed a man, but We saved you from distress and tried you with other tests. You stayed among the people of Midian for years, then you came here as I ordained
When your sister went to them and said: ‘Shall I show you one who will nurse him?’ So We restored you to your mother so that she might cool her eyes and not grieve. Then you did kill a man, but We saved you from great distress and tested you with various trials. You stayed years with people of Midian. Now you came here according to fixed term, O Moses!
What time thy sister was walking along and saying: shall I direct you unto one who will take care of him! Thus We returned thee to thy mother that she might cool her eyes and she might not grieve. And thou slewest a person, but We delivered thee from sorrow, and We tried thee with several trials. Then thou tarriedst for years among the people of Madyan then thou camest according to fate, O Musa
Then your sister followed you, and said (to the people who had retrieved the child): 'Should I guide you to a person who can nurse him?' We thus brought you back to your mother that her heart may be cheered, and she may not grieve. (Remember) when you killed a man We saved you from anguish; and tested and steeled you (in other ways). Afterwards you sojourned for several years with the people of Midian; then you came up to the measure
Recall when your sister walked along and said (to the family of Pharaoh), “Shall I show you one who will embrace him and take care of him?” Thus We returned you to your mother so that she may be happy and not grieve... And you killed someone and We delivered you from that trouble... We subjected you to trial after trial... And recall how you stayed among the people of Madyan (with Shuayb a.s.) for many years... And then, as decreed by your fate, you came here, O Moses!”
When your sister went and said, "Shall I direct you to someone who will take care of him?" that was how We returned you to your mother so that she might delight her eyes and not be grieved. You killed a man and We rescued you from trouble and tested you with many trials. You stayed some years among the people of Madyan. Then you arrived at the pre-ordained time, Musa!
When your sister walked up [to Pharaoh’s palace] saying, “Shall I show you someone who will take care of him?” Then We restored you to your mother, that she might be comforted and not grieve. Then you slew a soul, whereupon We delivered you from anguish, and We tried you with various ordeals. Then you stayed for several years among the people of Midian. Then you turned up as ordained, O Moses
"When your sister (on your mother’s instruction, knowing the Pharaoh’s household had taken you in) went and said: ‘Shall I guide you to one who will nurse him?’ Thus ( – and it is We Who made none other capable of nursing you – ) We returned you to your mother, so that she might rejoice and forget her grief. And (much later on) you killed a man (not intending it), so We saved you from the (ensuing) trouble, and We tested you with trial (of different kinds and degrees only to perfect you). You stayed for years among the people of Midian, and then you attained to the (quality of mind and spirit) expected of and decreed for you, O Moses
`(We bestowed another favour on you) when your sister walked along (the bank by the floating chest) and said (to those who picked up the chest from the bank of the river), "Shall I guide you to one (- a nurse) who will take charge of him?" In this way We restored you to your mother that she might be consoled and should not grieve. And (it came to pass that) you killed a person, but We delivered you from anguish. Then We purified you with various trials and you stayed for a number of years among the people of Midian. It was only then when you were properly groomed and came up to the standard (set by Us)
when thy sister went out, saying, "Shall I point you to one to have charge of him?" So We returned thee to thy mother that she might rejoice, and not sorrow. Then thou slewest; a living soul, and We delivered thee out of grief, and We tried thee with many trials. Many years among the people of Midian thou didst sojourn, then camest hither, Moses, according to a decree
(remember) when your sister walked (to them) and said: “should I show you someone to take care of him?” So, We returned you to your mother in order to delight her eye (and to cheer her up) and she would not be sad. And you killed a person, then We saved you from sorrow and We tested you with tests. Then you stayed with people of Midian (people of Shu'aib/Jethro) for years, then you came (to Us) at the destined (time and place); Moses,
“Your sister (who was working in the palace) said: “May I recommend someone to take care of the baby?” Thus I reunited you with your mother so that she should not cry any more. Later you killed a man; I saved you from its consequences. What a trial you went through. Then you spent a few years with the people of Midian and here you are; exactly when I had pre-destined you to be here. Moses.”
“Behold, your sister going forth and saying, ‘Can I show you one who can nurse and rear the child?’ So We brought you back to your mother that her eyes might be cooled and she would not grieve. Then you killed a man, but We saved you from trouble, and We tried you in various ways. Then you stayed a number of years with the people of Midian. Then you came near as ordained, O Moses
Recall your sister walking along and saying, ‘Shall I tell you about someone who can foster him?' So We returned you to your mother, that her eye may be comforted and (that she may) not grieve. And you killed a person, but We delivered you from stress and We tested you thoroughly. Then you stayed for years among the people of Midian. Then you came as ordained, O Moses.
When thy sister walked on and said, "Shall I guide you to one who will take charge of him?" And we restored thee to thy mother, that her eye might be cheered and that she should not grieve. And thou didst slay a person and we saved thee from the trouble, and we tried thee with various trials. And thou didst tarry for years amongst the people of Midian; then thou didst come (hither) at (our) decree, O Moses
"When your sister went, then said, ‘Shall I show you the people who may nurse him?’ And We brought you back to your mother in order to soothe her eyes and that she may not grieve; and you killed a man, so We freed you from sorrow, and tested you to the maximum; you therefore stayed for several years among the people of Madyan; then you came (here) at an appointed time, O Moosa."
And [remember] when your sister went out and she said [to pharaoh and his people] “Can I show you someone who can nurture him [for you]?” so We returned you back to your mother so that her eye may find coolness and that she grieve not. And [when] you killed a soul, We saved you from distress and We tried you through many trials then you remained among the folk of Madian many years and then you came back as ordained O Moses.”
When thy sister went and said, shall I bring you unto one who will nurse the child? So we returned thee unto thy mother, that her mind might be set at ease, and that she might not be afflicted. And thou slewest a soul, and we delivered thee from trouble; and we proved thee by several trials: And afterwards thou didst dwell some years among the inhabitants of Madian. Then thou camest hither according to our decree, O Moses
When your sister walked on and said, "Shall I guide you to one who will nurse him? And We restored you to your mother, that her eye might be cheered and that she should not grieve. And you did slay a man and We saved you from the resulting trouble,
Your sister went (to them) and said: 'Shall I guide you to one who will nurse him? ' And so We restored you to your mother, so that her eyes might rejoice and that she might not sorrow. And when you killed a soul We saved you from grief and then We tried you with many trials. You stayed among the people of Midian for a number of years, and then, Moses, you came here according to a decree
When thy sister went and said, 'Shall I shew you one who will nurse him?' Then We returned thee to thy mother that her eye might be cheered, and that she might not grieve. And when thou slewest a person, We delivered thee from trouble, and We tried thee with other trial. For years didst thou stay among the people of Midian; then camest thou hither by my decree, O Moses
When your sister walks (along, following your sailing through the waters) and says (to the people who have picked you up from the banks of the waters and they are not becoming successful in mahead of state you feed on a breast): “Shall I show you one who may look after him (and also feed him on her breast)?” So We restored you to your mother, that she might cool her eye and she might not stay in grief. And you killed a man (by mistake, without intention) so We saved you from (its) stress. And We put you to test in extreme trial. Then you stayed a number of years with the citizens of Madyan (Midian). Thereafter you reached the set-standard, O Musa
Mention when thy sister walks saying: Shall I point you to one who will take control of him? So We returned thee to thy mother that her eyes settle down and she not feel remorse. And thou hast killed a soul, but We delivered thee from lament and We tried thee with an ordeal. Then, thou hadst lingered in expectation years among the people of Midian. Again, thou hadst drawn near according to a measure, O Moses!
“Your sister went forth and said, ‘Shall I show you one who will nurse and raise the child?’ In this way, We brought you back to your mother, so that her eye would be cooled and she would not grieve. Then you killed a man, but We saved you from trouble. We tested you in various ways. You tarried a number of years with the people of Midian. Then you came forward as ordained, O Moses.
Recall when your sister went to them and said: 'May I tell you of the one who can take care of this child?’ Thus did We return you back to your mother to comfort her eyes and that she might not grieve. Again when you killed a man, We saved you from great distress and We tested you through various trials. You stayed a number of years with the people of Median. Now you have come here per Our pre-ordainment, O Moses
Recall, when your sister went along, saying: ´Shall I direct you to one who will take charge of him?´ Thus We brought you back to your mother so that her heart might be gladdened and she might not grieve. Moses, recall when you slew a person. We delivered you from distress and made you go through several trials. Then you stayed for several years among the people of Midian, and now you have come at the right moment as ordained
When thy sister went and said: Shall I direct you to one who will take charge of him? So We brought thee back to thy mother that her eye might be cooled and she should not grieve. And thou didst kill a man, then We delivered thee from grief, and tried thee with (many) trials. Then thou didst stay for years among the people of Midian. Then thou camest hither as ordained, O Moses
When your sister went and said: shall I direct you to one who will take charge of him? Thus We returned you to your mother that her eye might be cooled and (that) she might not grieve. And you killed a man but We delivered you from the distress and We tried you (with a) trial, then you stayed for years among the people of Midian, then you came here according to (My) programme, O Musa. to (My) programme, O Musa.
"When your sister went and said, `May I lead you to one who will feed him?' Thus We returned you to your mother so that she should be comforted and not grieved. And you killed a man, and then We delivered you from that worry. And We tried you variously. Then you stayed for years among the people of Madyan. Then you came here as ordained, O Moses!"
(And) when your sister, (posing as a stranger,) walking along, said (to Pharaoh’s family): Shall I point out to you (a woman) who will nurse this (infant)? Then We brought you back to your mother (on the pretext of nursing) so that she might cool her eyes and might not feel aggrieved as well. And you killed a man (a disbeliever of Pharaoh’s people). Then We delivered you from (that) agony (too), and tested and assessed you through many trials. Then you stayed amongst the people of Madyan for many years. Musa (Moses)! Then you came (here) at the time fixed (by Allah. He was then exactly forty years old)
"That your sister should follow, and Say: "Shall I guide you to a person who will nurse him" Thus We returned you to your mother, so that she may be pleased and not be sad. And you killed a person, but We saved you from harm and We tested you greatly. So it was that you stayed with the people of Median for many years, then you came here by fate O Moses."
"That your sister should follow, and say: 'Shall I guide you to a person who will nurse him.' Thus We returned you to your mother, so that she may be pleased and not be sad. And you killed a person, but We saved you from harm and We tested you greatly. So it was that you stayed with the people of Midyan for many years, then you came here by fate O Moses."
That your sister should follow, and say: 'Shall I guide you to a person who will nurse him.' Thus We returned you to your mother, so that she may be pleased and not be sad. And you killed a person, but We saved you from harm and We tested you greatly. So it was that you stayed with the people of Midyan for many years, then you came here by fate O Moses.
And when your sister walks, so she says: Do I guide/lead you on (to) who maintains him ?" So We returned you to your mother, in order that her eye/sight delight/satisfy , and nor she be saddened/grieved, and you killed a self so We saved/rescued you from the grief/sadness/depression, and We tested you , testfully , so you stayed/remained years in Madya's people , then you came on a predestiny you Moses."
"[And thou wert under Mine eye] when thy sister went forth and said [to Pharaoh's people], 'Shall I guide you unto [a woman] who might take charge of him?'' And so We returned thee unto thy mother, so that her eye be gladdened, and that she might not sorrow [any longer]. "And [when thou camest of age, thou didst slay a man: but We did save thee from all grief, although We tried thee with various trials. "And then thou didst sojourn for years among the people of Madyan; and now thou hast come [here] as ordained [by Me], O Moses
As your sister walked about, (and) so said, ‘"Shall I indicate to you one to sponsor him?"' So We returned you to your mother so that she might comfort her eye (Literally: that her eye might settle down) and might not grieve. And you killed a self, (i.e., a person) yet We safely delivered you out of suffering, and We tempted you with many temptations. Then you lingered years among the population of Madyan. Thereafter you came (here), according to a determined (estimate), O Musa
When thy sister went and said: Shall I show you one who will nurse him? and we restored thee to thy mother that her eyes might be refreshed and might not sorrow. And thou didst kill a man and We delivered thee from great distress, and tried thee with a heavy trial. And thou didst tarry years among the folk of Midian. Then camest thou (hither) by (My) providence, O Moses
Your sister went to them and said, "May I show you someone who will nurse this child?" We returned you to your mother to make her rejoice and forget her grief. You slew a man and We saved you from trouble. We tried you through various trials. Then you stayed some years with the people of Midian (Shu'ayb and his family) and after that you came back to Egypt as was ordained
(Remember) when your sister was going (to the family of Pharaoh) and was saying, ‘Shall I lead you to one who nurses him?‘ Thus We brought you back to your mother, so that her eyes might have comfort and she might not grieve. And you had killed a person, then We brought you out of the trouble; and We tested you with a great ordeal. Then you lived a number of years amidst the people of Madyan. After all this, you came O Musa, to a destined point of time
When your sister went (to the household of ‘Pharaoh’) and said: 'Shall I introduce you to one who can nurse him?' Thus, We brought you back to your mother so that she might rejoice and forget her sorrows. (Much later on) you killed a man (unintentionally), but We delivered you from the great distress and tested you with heavy trial. Then you stayed for years among the people of ‘Midian’, (‘Shu'ayb’ and his family). Then you came here as ordained, O’ ‘Moses’.
(Remember) when your sister walked (along the box) and said to those who found the child, "Shall I guide you to a wet nurse for him?" Thus We sent you back to your mother, to soothe her and to keep her from grieving. Then you killed a man. We rescued you from that distress. We had you go through a terrible ordeal. You lived with the people of Madyan a number of years. And now, you have arrived here at just the right (preordained) time
When your sister went (to the household of Pharaoh) and said: 'Shall I introduce you to someone who can nurse him?' This is how We reunited you with your mother so that she could rejoice and forget her sorrows. Again, you unintentionally killed a man, and We saved you from the great distress, and We tested you by subjecting you to ordeals from which We delivered you. Then you stayed for years among the people of Midian, (Shu'ayb and his family). Then you came here as ordained, O’ Moses.
"Your sister", Allah said, "marches to the gate of the Palace and says to the household: "shall I inform you of an acceptable woman who would nurse and rear the child! There, We returned you to your mother so that she would be delighted and her eyes speak content and she would take off the robe of grief". "Moreover, you killed a man -unintentionally when helping the Israelite against the Egyptian- (Surah 28, V.19), and We relieved you and freed you of the anguish and in various ways did We put you to straits" "And by consequence you stayed for a number of years among the Madianites, then you were impelled upon My will to come to serve Me here as I had planned O Mussa"
Remember, your sister came and told them: ‘Shall I tell you who can look after him?’ So We returned you to your mother, so that she may be happy and not worry. Later in your youth you killed someone, and We saved you again from trouble and tested you in various ways; you lived among the People of Madyan for some time, then you came here, Musa, as decreed.
˹Remember˺ when your sister came along and proposed, ‘Shall I direct you to someone who will nurse him?’ So We reunited you with your mother so that her heart would be put at ease, and she would not grieve. ˹Later˺ you killed a man ˹by mistake˺, but We saved you from sorrow, as well as other tests We put you through. Then you stayed for a number of years among the people of Midian. Then you came here as pre-destined, O Moses!
When your sister went and said: shall I point you to someone who will care for him? So We returned you to your mother to comfort her eyes and so she would not worry. And you killed a person and We rescued you from the grief and tested you a great deal, then you stayed a few years with the people of Madyan (Midian), then you came as decreed, oh Musa (Moses).
Your sister went to them and said: "Shall I direct you to one who will nurse him?" ‘Thus did We restore you to your mother, so that her mind might be set at ease and that she might not grieve. ‘And when you slew a man We delivered you from distress and then proved you by other trials. ‘You stayed for years among the people of Midian, and you then came here, Moses, as was ordained
"Your sister walked to them and said, `I can tell you about a nursing mother who can take good care of him.' We thus returned you to your mother, that she may be happy and stop worrying. And when you killed a person, we saved you from the grievous consequences; indeed we tested you thoroughly. You stayed years with the people of Midyan, and now you have come back in accordance with a precise plan.
Then your sister walked by and said, "Shall I direct you to someone who will take care of him?" We returned you to your mother, so that she could rejoice and not grieve. Later, you killed someone, but We rescued you from distress but put you through other severe tests. And you remained some years among the people of Midian. Then you came [here] as I ordained, Moses.
Then your sister walked by and said, “Shall I direct you to someone who will take care of him?” We returned you to your mother so that she could rejoice and not grieve. Later, you killed someone, but We rescued you from distress but put you through other severe tests. And you remained some years among the people of Midian. Then you came [here] as I ordained, Moses.
When your sister walks, So, she says, ‘shall I usher you upon whom sponsors him?' So, We returned you back to your mother, in order to cool her eyes, and not grieve. And you killed a soul so We saved you from the sorrow; and We infatuated you many infatuations. So, you tarried lunar years in Midian’s inhabitants. Then you came, on a destiny, O Moses.
When your sister goes forth to say: 'Shall I direct you to one who will nurse him?' So We returned you to your mother that her eye be refreshed and she should not grieve. And you did slay a man (of Pharaohic ones) but We delivered you from grief, and We tried you with various trials; then you did tarry a number of years among the people of Midian, then you came hither as ordained, O Moses
Then your sister went forth and said [to Pharaoh's people]: “Shall I direct you to one who might take care of him?†Thus did We restore you to your mother, so that her mind might he set at ease and that she might not grieve. And [when you came of age,] you killed a man; but We saved you from all grief, although We tested you with various trials. You then stayed for years among the people of Madyan; and now you have come here, Moses, as ordained [by Me];
Your sister walked (to the Royal Palace) and said to the royals, 'I can tell you of a nursing mother who can take good care of the baby.' We thus returned you to your mother, that she may be consoled and stop worrying. When you grew up, you accidentally killed a man who was beating up another man (28:15). We resolved this matter for you when you were going through trying periods. Then you dwelt among the Midyanites (with Prophet Shoaib) for several years. (Then you walked between the two streams, one of intellect and one of Revelation, to the point where they joined (18:65)). And now you are here as ordained, O Moses
When your sister went and said: Shall I direct you to one who will take charge of him? So We brought you back to your mother, that her eye might be cooled and she should not grieve and you killed a man, then We delivered you from the grief, and We tried you with (a severe) trying. Then you stayed for years among the people of Madyan; then you came hither as ordained, O Musa
`When thy sister walked along and said, `Shall I direct you to one who will take charge of him? So WE restored thee to thy mother that her eye might be cooled and she might not grieve. And thou didst slay a man, but WE delivered thee from sorrow. Then WE tried thee with various trials. And thou didst tarry several years among the people of Midian. Then thou camest up to the required standard, O Moses
When thy sister went forth and said, ‘Shall I show you one who can nurse him?’ Thus We returned thee to thy mother that she might be comforted and grieve not. And thou didst slay a soul, but We saved thee from sorrow. And We tried thee with trials. Then thou didst remain some years among the people of Midian. Then thou didst come, as determined, O Moses
"When your sister went out and said: ‘Shall I show you one who will nurse and bring up the (child)’? So We brought you (Moses) back to your mother, so that her eye might be cooled and she should not be sad. Then you did kill a man, but We saved you (O Musa!) from great suffering, and We tried you in many ways. Then you waited a number of years with the people of Madyan. Then you came here after the term I (Allah) had decided (for you), O Musa (Moses)
Then your sister stepped forward, suggesting, ‘May I direct you to someone who could assist in his upbringing?’ Thus, We returned you to your mother to soothe her heart and relieve her grief. After you had killed a man, We saved you from anxiety and tested you thoroughly. You resided among the people of Midian for several years, until you reached your predestined term, O Moses.
When your sister walked along, and said, 'Shall I tell you about someone who will take care of him?' So We returned you to your mother, that she may be comforted, and not sorrow. And you killed a person, but We saved you from stress; and We tested you thoroughly. And you stayed years among the people of Median. Then you came back, as ordained, O Moses
[And We favored you] when your sister went and said, 'Shall I direct you to someone who will be responsible for him?' So We restored you to your mother that she might be content and not grieve. And you killed someone, but We saved you from retaliation and tried you with a [severe] trial. And you remained [some] years among the people of Madyan. Then you came [here] at the decreed time, O Moses
When your sister walked on and said, "Shall I direct you to one who will take charge of him?" And We restored you to your mother, that her eye might be cooled and she should not grieve. And you killed a soul and We saved you from the grief, and We tried you with trials. And you tarried for years amongst the people of Midian; then you came, according to a decree, O Moses.
"Behold! thy sister goeth forth and saith, 'shall I show you one who will nurse and rear the (child)?' So We brought thee back to thy mother, that her eye might be cooled and she should not grieve. Then thou didst slay a man, but We saved thee from trouble, and We tried thee in various ways. Then didst thou tarry a number of years with the people of Midian. Then didst thou come hither as ordained, O Moses
"Behold! thy sister goeth forth and saith, 'shall I show you one who will nurse and rear the (child)?' So We brought thee back to thy mother, that her eye might be cooled and she should not grieve. Then thou didst slay a man, but We saved thee from trouble, and We tried thee in various ways. Then didst thou tarry a number of years with the people of Midian. Then didst thou come hither as ordained, O Moses
وَٱصۡطَنَعۡتُكَ لِنَفۡسِی ٤١
I have chosen you for Myself
And I have chosen you for Myself (service).
And formed thee for Myself
And I chose you for Myself
“I have chosen you for Myself.”
I have chosen you for Myself.
And I chose you for Myself
"And I have attached you to Myself (and so trained you to My service)
`And I, (having made you perfect,) have chosen you for Myself
I have chosen thee for My service
I have chosen/made you for Myself.
“I have molded you for your mission.”
“And I have prepared you for Myself.
And I modeled you for Myself.
And I have chosen thee for myself
"And I created you especially for Myself."
And I have groomed you for My own self.
and I have chosen thee for my self
"And I have prepared you for Myself
I have chosen you for Me
And I have chosen thee for Myself
And I have specially selected you for My Person
And I chose thee for service for Myself.
“I have prepared you for Myself.
I have molded you for My service
I have chosen you for My service
And I have chosen thee for Myself
And I have trained you for Myself.
"And I have made you for Myself."
And (now) I have chosen you for Myself (for the task of Messengership and the exceptional favour)
"And I Have raised you for Myself."
"And I Have raised you for Myself."
And I have raised you for Myself.
And I made you for My self
for I have chosen thee for Mine Own service
And I had you worked out for Myself
And I have attached thee to Myself
I chose you for Myself
I have fashioned you for Myself
And I have attached you to My Own Self.
Oh Musa, I have selected you specifically for My sake
And I have chosen you for Myself.
"And I made you", Allah said, "what you are for My purpose, O Mussa"
I have chosen you for Myself
And I have selected you for My service.
And I have chosen you for Myself.
I have chosen you for Myself
"I have made you just for Me.
And I have chosen you for Myself.
And I have chosen you for Myself.
And I made you for Myself.
And I have (prepared and) chosen you for Myself
for I have chosen you for Myself.
This is how I have made you for My service
And I have chosen you for Myself
`And I have chosen thee for Myself
I selected thee for Myself
"And I have prepared you for Myself (for My service)..
I prepared you for Myself.
And I made you for Myself
And I produced you for Myself
And I have chosen you for Myself.
"And I have prepared thee for Myself (for service)".
"And I have prepared thee for Myself (for service)".
ٱذۡهَبۡ أَنتَ وَأَخُوكَ بِءَایَـٰتِی وَلَا تَنِیَا فِی ذِكۡرِی ٤٢
Go, you and your brother, with My signs, and make sure that you remember Me
You and your brother go with My Verses and both of you don’t become weak in My Remembrance.
Go thou and thy brother with My signs, and slacken not in remembrance of Mine
Go with My signs, you and your brother, and do not be lax in remembering Me
Go, you and your brother, with My miracles... And do not show any weakness when remembering Me!”
Go, you and your brother, with My Signs and do not slacken in remembering Me.
Go ahead, you and your brother, with My signs and do not flag in My remembrance
"Go, you and your brother, with My miraculous signs (with which I have provided you), and never slacken in remembrance of Me and reminding (others) of Me
`Go you and your brother (Aaron) with My Messages and do not be remiss in remembering Me
go therefore, thou and thy brother; with My signs, and neglect not to remember Me
You and your brother go with My miracles and do not slack off in remembering Me.
“Now you and your brother may leave, armed with My miracles, and never keep Me out of your mind.”
“Go you and your brother with My signs, and slacken not, either of you, in keeping Me in remembrance
Gosg, you and your brother, with My signs, and dodl not slacken in remembering Me.
Go, thou and thy brother, with my signs, and be not remiss in remembering me
"You and your brother, both go with My signs, and do not slacken in My remembrance."
Go forth you and your brother with My signs and do not tire both of you in remembering Me.
Wherefore go thou and thy brother with my signs; and be not negligent in remembering me
"Go, you and your brother, with my Signs (revelations), and be not remiss in remembering Me
Go, you and your brother with My signs, and do not be negligent of My Remembrance
Go thou and thy brother with my signs and be not slack to remember me
Go you and your brother with My Signs, and do not, you both, slacken regarding My Zikr (‘Message’)
Go thou and thy brother with My signs and you both not be inattentive in My Remembrance.
“You and your brother shall go with My signs, and falter not in keeping Me in remembrance.
You and your brother should go with My Signs and do not neglect to mention Me
So go forth, both you and your brother, with My Signs, and do not slacken in remembering Me
Go thou and thy brother with My messages and be not remiss in remembering Me
You and your brother go with my signs and do not slacken in remembering (or mentioning) Me.
"Now go, you and your brother, with My signs and be not remiss in remembering Me!"
Go, you and your brother (Harun [Aaron]), with My signs and do not slacken in remembering Me
"Go, you and your brother with Our signs, and do not linger from My remembrance."
"Go, you and your brother with Our signs, and do not linger from My remembrance."
Go, you and your brother with Our signs, and do not linger from My remembrance.
Go, you and your brother with My evidences/signs/verses, and do not weaken/relax in mentioning/remembering Me
"Go forth, [then,] thou and thy brother, with My messages, and never tire of remembering Me
Go, you and your brother, with My signs, and do not slacken in Remembrance of Me
Go, thou and thy brother, with My tokens, and be not faint in remembrance of Me
"Go with your brother. Take My miracles and do not be reluctant in preaching My message
Go, you and your brother, with My signs, and do not be slack in My remembrance
Go, you and your brother, with My signs (of power & glory) and slacken not in celebrating the Praises of our Lord, and declaring His divine glory!
So proceed with My signs, both of you _ you and your brother. Do not become lax in remembering Me
Now, go, you and your brother, with My Signs (of power & glory), and don’t slacken in celebrating the praise of your Lord and declaring His glory!
"Now, you go together with your brother Harun equipped with My divine signs betokening My Omnipotence and Authority and slack not Me nor My words to remember"
Go with your brother and take My miracles; don’t lapse in My remembrance.
Go forth, you and your brother, with My signs and never falter in remembering Me.
Go, you and your brother, with My signs and do not tire of My remembrance.
Go, you and your brother, with My signs, and do not cease to remember Me
"Go with your brother, supported by My signs, and do not waver in remembering Me.
Go, you and your brother, with My signs and do not falter in remembering Me.
Go, you and your brother, with My signs and do not falter in remembering Me.
Go, you and your brother, with my verses, and be not slacken in My remembrance.
Go you and your brother, with My signs (miracles), and be not remiss in remembrance of Me
Go forth, then, you and your brother, with My signs, and never slacken in remembering Me.
Now go, you and your brother, with My Messages and stay vigilant about My Remembrance
Go you and your brother with My communications and be not remiss in remembering Me
`Go, thou and thy brother, with MY Signs, and slacken not in remembering ME
Go forth, thou and thy brother, with My signs, and tire not in the remembrance of Me
"Go, you and your brother, with My Signs, and either of you do not become careless, in remembering Me
Go, you and your brother, with My signs, And don’t slacken in My Remembrance.
Go, you and your brother, with My signs, and do not neglect My remembrance
Go, you and your brother, with My signs and do not slacken in My remembrance
Go, you and your brother, with My signs, and be not remiss in My remembrance.
"Go, thou and thy brother, with My Signs, and slacken not, either of you, in keeping Me in remembrance
"Go, thou and thy brother, with My Signs, and slacken not, either of you, in keeping Me in remembrance
ٱذۡهَبَاۤ إِلَىٰ فِرۡعَوۡنَ إِنَّهُۥ طَغَىٰ ٤٣
Go, both of you, to Pharaoh, for he has exceeded all bounds
Go both to Pharaoh, surely he has transgressed.
Go ye twain unto Fir'awn, verily he hath waxen exorbitant
Then go to the Pharaoh as he has become exceedingly rebellious
“Go both of you to Pharaoh! Indeed, he has transgressed all bounds.”
Go to Pharaoh; he has overstepped the bounds.
Let the two of you go to Pharaoh. Indeed he has rebelled
"Go, both of you, to the Pharaoh for he has exceedingly rebelled
`Go to Pharaoh, both of you, for he has transgressed all limits
Go to Pharaoh, for he has waxed insolent
Both of you go to Pharaoh, indeed he rebelled.
“Go to Pharaoh as he has become rebellious.”
“Go both of you to Pharaoh, for he has indeed transgressed all bounds
Godl to Pharaoh—he has indeed exceeded all limits—
Go ye both to Pharaoh; verily, he is outrageous
"Both of you go to Firaun; he has indeed rebelled."
Go forth both of you to Pharaoh for he indeed has transgressed [against His Lord].
Go ye unto Pharaoh, for he is excessively impious
"Go you both to Pharaoh. Verily, he is outrageous (transgresses beyond bounds)
Go to Pharaoh, for he has become insolent
Go ye to Pharaoh, for he hath burst all bounds
Go both of you to Firaun (Pharaoh). Verily, he has transgressed all bounds
So go both of you to Pharaoh. Truly, he had become defiant.
“Go to Pharaoh for he has indeed transgressed all boundaries.
Go both of you to Pharoah, for he has indeed transgressed all bounds
Go both of you to Pharaoh, for he has transgressed all bounds
Go both of you to Pharaoh, surely he is inordinate
Both go to Firawn, he has certainly rebelled,
"Go both of you to Pharaoh! He has indeed committed transgression."
Go, both of you, to Pharaoh; surely, he has transgressed all bounds in rebellion
"Go, both of you, to Pharaoh, for he has transgressed."
"Go, both of you, to Pharaoh, for he has transgressed."
Go, both of you, to Pharaoh, for he has transgressed.
You (B) go to Pharaoh, that he truly, he tyrannized
go forth, both of you, unto Pharaoh: for, verily, he has transgressed all bounds of equity
Go, (both of you), to Firaawn; (Pharaoh) surely he has tyrannized
Go, both of you, unto Pharaoh. Lo! he hath transgressed (the bounds)
Go both of you to the Pharaoh; he has become a rebel
Go, both of you, to Pharaoh; he has indeed transgressed all limits
Go, both of you, to ‘Pharaoh’! He has definitely transgressed.
Go to the pharaoh! Indeed, he has transgressed
Go, both of you, to Pharaoh, for he has truly transgressed all bounds of equity.
"Go to Pharaoh", Allah added, " he has transgressed all bounds and played the tyrant"
Go to Pharaoh both of you, he has overstepped the limits,
Go, both of you, to Pharaoh, for he has truly transgressed ˹all bounds˺.
Go to Pharaoh, he is transgressing.
Go both of you to Pharaoh, for he has transgressed all bounds
"Go to Pharaoh, for he transgressed.
Go, both of you, to Pharaoh. He has overstepped all My limits.
Go, both of you, to Pharaoh. He has overstepped all My limits.
Go to Pharaoh. He has tyrannized.
Go, you both, unto Pharaoh! verily he has transgressed (the bounds)
Go forth, both of you, to Pharaoh; for he has transgressed all bounds of equity!
Go, both of you, to Pharaoh. He has indeed transgressed all bounds
Go both to Firon, surely he has become inordinate
`Go, both of you, to Pharaoh, for he has transgressed all bounds
Go, both of you, unto Pharaoh! Truly he has rebelled
"Go, both of you to Firon (Pharaoh), verily, he has transgressed (and exceeded) all limits
Approach Pharaoh, for he transgressed.
Go to Pharaoh. He has tyrannized
Go, both of you, to Pharaoh. Indeed, he has transgressed
Go, both of you to Pharaoh; indeed, he was immoderate.
"Go, both of you, to Pharaoh, for he has indeed transgressed all bounds
"Go, both of you, to Pharaoh, for he has indeed transgressed all bounds
فَقُولَا لَهُۥ قَوۡلࣰا لَّیِّنࣰا لَّعَلَّهُۥ یَتَذَكَّرُ أَوۡ یَخۡشَىٰ ٤٤
Speak to him gently so that he may take heed, or show respect.’
Speak both of you to him with soft words, perhaps he may accept admonition or fear (of punishment).”
Then say to him a gentle saying; haply he may be admonished or he may fear
Speak to him gently. He may possibly take heed or may come to have fear."
“But speak gently with him! Perhaps he will contemplate and evaluate or feel awed!”
But speak to him with gentle words so that hopefully he will pay heed or show some fear.´
Speak to him in a soft manner; maybe he will take admonition or fear.’
"But speak to him with gentle words, so that he might reflect and be mindful or feel some awe (of me, and behave with humility)."
`But speak to him a gentle speech, may be he pays heed and fears (the consequences).
yet speak gently to him, that haply he may be mindful, or perchance fear.
Then tell him in gentle words, so that he may take notice or fear.”
“Talk to him in a nice manner so that he may listen to your admonition and mind the consequences of his rebellion.”
“But speak to him gently. Perhaps he may take warning because of his admiration.
but saydl a lenient word to him, that he may remind himself or be fearful.”
and speak to him a gentle speech, haply he may be mindful or may fear.
"And speak to him courteously, that perhaps he may ponder or have some fear."
And so both of you speak unto him a gentle word perhaps he may remember or defer to [His Lord].
And speak mildly unto him; peradventure he will consider, or will fear our threats
And speak to him a gentle speech, that per chance (or possibly) he may be mindful or fear."
Speak to him with gentle words; perhaps he will ponder or fear.
But speak ye to him with gentle speech; haply he will reflect or fear."
And you both speak to him mild and effective speech, may be he accepts admonition or becomes sincere
And both say to him a saying gently, so that perhaps he will recollect or dread.
“Speak gently to him in the chance that he may take heed and fear.”
Speak to him in gentle words; perhaps he may take heed of the reminder or fear Our punishment."
and speak to him gently, perhaps he may take heed or fear (Allah)."
Then speak to him a gentle word, haply he may mind or fear
but speak to him a gentle word, perhaps he may be mindful or fear."
"And speak to him gently. Maybe he takes heed or refrains from further evil."
So talk to him politely. He may perhaps accept admonition or fear (My wrath).
"So say to him soft words, perhaps he will remember or take heed."
"So say to him soft words, perhaps he will remember or be concerned."
So say to him soft words, perhaps he will remember or be concerned.
So you (B) say to him a lenient/flexible saying/opinion and belief, maybe/perhaps he mentions/remembers, or fears
But speak unto him in a mild manner, so that he might bethink himself or [at least] be filled with apprehension
So speak (you both) leniently (Literally: say a lenient) to him, that possibly he would remind himself or would be apprehensive."
And speak unto him a gentle word, that peradventure he may heed or fear
Both of you must speak with him in a gentle manner so that perhaps he may come to himself or have fear (of God)."
So speak to him in soft words. May be, he accepts the advice or fears (Allah)
But speak to him with kind words, perhaps he may accept admonition or fear.”
But speak to him in an affable manner. Maybe he will heed, and fear (Allah)
But speak to him with kind words, perhaps he may accept admonition or show reverence.”
"And speak gently to him, so that he might hopefully be brought to his senses and entertain a profound reverence for Allah"
speak gently with him, so he might pay attention or fear Allah.”
Speak to him gently, so perhaps he may be mindful ˹of Me˺ or fearful ˹of My punishment˺.”
And talk to him gently so that he might reflect or fear.
Speak to him with gentle words; he may yet take thought and fear Us.‘
"Speak to him nicely; he may take heed, or become reverent."
And speak to him gently that perhaps he may remember or fear [God]."
And speak to him gently that perhaps he may remember or fear [God].”
So, say for him a soft saying. Perhaps he remembers, or awes.”
Yet speak gently to him, perhaps he may get admonished or fear (Allah)
But speak to him mildly, so that he may yet take heed, or may be filled with apprehension.'
Speak to him nicely, so that he may take heed and fear the consequences of his actions."
Then speak to him a gentle word haply he may mind or fear
`But speak to him a gentle word, haply he might take heed or fear.
Yet speak unto him gently, that haply he may remember or have fear.
"And speak to him mildly; In case he may take the warning or fear (Allah)."
But speak to him mildly; perhaps he may remember or fear.”
But speak to him nicely. Perhaps he will remember, or have some fear.'
And speak to him with gentle speech that perhaps he may be reminded or fear [ Allah ]."
And speak to him a gentle speech, perhaps he may remember or fear.'
"But speak to him mildly; perchance he may take warning or fear (God)."
"But speak to him mildly; perchance he may take warning or fear (Allah)."
قَالَا رَبَّنَاۤ إِنَّنَا نَخَافُ أَن یَفۡرُطَ عَلَیۡنَاۤ أَوۡ أَن یَطۡغَىٰ ٤٥
They said, ‘Lord, we fear he will do us great harm or exceed all bounds.’
They said: “Our Lord! Surely! We fear that he may hasten to punish us or may transgress.”
The twain said: O our Lord! verily we fear that he may hasten against us or wax exorbitant
They said: "O our Lord, we are really frightened lest he behave insolently with us or become violent."
“Our Rabb! Indeed, we are afraid that he will put too much pressure on us or go overboard.”
They said, ´Our Lord, we are afraid that he might persecute us or overstep the bounds.´
The two of them said, ‘Our Lord! We are indeed afraid that he will forestall us or will overstep the bounds.’
They said: "Our Lord, we fear lest he act hastily in regard to us (not allowing us to complete our preaching), or become (more) tyrannical."
Both (Moses and Aaron) said, `Our Lord! we fear lest he (- Pharaoh) should hasten to do us some harm or exceed all limits in transgression (against You).
'O our Lord,' said Moses and Aaron, 'truly we fear he may exceed against us, or wax insolent.
They said: “Our Lord, we fear that he goes too far against us (and he rushes to punish us) or that he rebels.”
[When the two brothers joined together and wanted to pay a visit to Pharaoh,] they said: “Lord, we are afraid that he may subject us to an excessive punishment or that he may rebel (and harm all Jews.
They said, “Our Lord, We fear that he will hasten with contempt against us, or that he will transgress all bounds.
They said, “Our Lord, we fear he may persecute us or exceed all limits.”
They two said, 'Our Lord! verily, we fear that he may trespass against us, or that he may be outrageous.
They both submitted, "Our Lord - indeed we fear that he may oppress us or deal mischievously."
They both said, “O our Lord, we do fear lest he hastily dispatch us or that he transgresses.”
They answered, O Lord, verily we fear lest he be precipitately violent against us, or lest he transgress more exorbitantly
They two said, "Our Lord! Verily, we fear that he may be beforehand with us (hasty in arrogance before we can accomplish our mission), or that he may be outrageous (transgressing all bounds or tyrannous)."
'O our Lord, ' both said, 'We fear lest he may be excessive against us or become insolent.
They said, "O our Lord! truly we fear lest he break forth against us, or act with exceeding injustice."
Both said: “Our Nourisher-Sustainer! Verily, we, we fear lest he may hasten against us or that he may transgress (all bounds against us).”
They both said: Our Lord! Truly, we fear that he should exceed against us or that he be defiant.
They said, “Our Lord, we fear that he may abuse us or that he will continue sinning.”
Moses and Haroon said: "Our Lord! We fear that he may behave towards us unjustly or may cross all bounds."
The two said:" Lord! We fear he may commit excesses against us, or transgress all bounds."
They said: Our Lord, we fear lest he hasten to do evil to us or be inordinate
They said, "Our Fosterer! we fear that he may hasten (to do evil) to us or that he may rebel (against our message)."
Both said, "O our Lord! We do indeed fear that he may take no heed of us or that he may commit some transgression."
Both of them submitted: ‘O our Lord, we fear lest he should commit some excess against us, or become (more) rebellious.
They said: "Our Lord, we fear that he would let loose upon us, or transgress."
They said: "Our Lord, we fear that he would let loose upon us, or transgress."
They said: "Our Lord, we fear that he would let loose upon us, or transgress."
They (B) said: "Our Lord, that we truly fear that he hastens/abuses on us or that he tyrannizes."
The two [brothers] said: "O our Sustainer! Verily, we fear lest he act hastily with regard to us, or lest he [continue to] transgress all bounds of equity."
They (both) said, "Our Lord, surely we (ourselves) fear he may exceed against us or tyrannize (us)."
They said: Our Lord! Lo! we fear that he may be beforehand with us or that he may play the tyrant
They said, "Lord, we are afraid of his transgression and rebellion against us"
They said, .Our Lord, we fear that he will hasten against us, or will become (more) rebellious (against You)
Both said: Our Lord! Indeed! We are afraid that he will hasten to punish us, or become (extremely) imperious."
They said, "Our Lord! We are afraid that he will let loose his rage upon us and will oppress us."
Both said: “Our Lord, We truly fear that he will hasten to inflict punishment on us, or that he may show arrogant superiority."
They Mussa and Harun said: "O Allah, our Creator, we fear he might show a strong dislike to us and involve in some notion repugnant to the moral sense or he might play the blasphemer, the persecutor and the tyrant"
They said, “Our Lord, we dread he will torture us and transgress bounds.”
They both pleaded, “Our Lord! We fear that he may be quick to harm us or act tyrannically.”
He said: Our Lord, we fear that he will abuse us or transgress.
‘Lord,‘ they said, ‘we dread his malevolence and tyranny.‘
They said, "Our Lord, we fear lest he may attack us, or transgress."
They said, "Our Lord, we are afraid that He will quickly do us harm or that he will overstep all boundaries."
They said, “Our Lord, we are afraid that He will quickly do us harm or that he will overstep all boundaries.”
They said, “Our Lord, we fear that he hastens to transgress against us, or that he tyrannizes.”
They (Moses and Aaron) said: 'Our Lord! Verily we fear that he may exceed against us, or that he may wax insolent
They said: 'Our Lord! We fear lest he hasten with insolence or tyranny against us.'
They said, "Our Lord! Verily, We fear that he might act hastily regarding us in abrupt tyranny."
Both said: O our Lord! Surely we fear that he may hasten to do evil to us or that he may become inordinate
They replied, `Our Lord, we fear lest he commit some excess against us, or exceed all bounds in persecuting us.
They said, “Our Lord! Truly we fear that he will deal hastily with us, or that he will transgress.
They (Musa and Haroon) said: "Our Lord! Verily, We fear that he (Pharaoh) act quickly in (anger to cause) harm against us, or that he transgress against us."
They responded, “Our Lord, we fear that he might lash out against us or become even more tyrannical.”
They said, 'Lord, we fear he may persecute us, or become violent.'
They said, "Our Lord, indeed we are afraid that he will hasten [punishment] against us or that he will transgress."
They said, 'Our Lord! Indeed, we fear that he may trespass against us, or that he will be immoderate.'
They (Moses and Aaron) said: "Our Lord! We fear lest he hasten with insolence against us, or lest he transgress all bounds."
They (Moses and Aaron) said: "Our Lord! We fear lest he hasten with insolence against us, or lest he transgress all bounds."
قَالَ لَا تَخَافَاۤۖ إِنَّنِی مَعَكُمَاۤ أَسۡمَعُ وَأَرَىٰ ٤٦
He said, ‘Do not be afraid, I am with you both, hearing and seeing everything
(Allah) said: “You don’t fear, surely! I am with you both, I hear and see (everything).
He said; fear not; verily I shall be With you twain: I shall hear and see
(The Lord) said: "Be not afraid. I am verily with you, and I hear and see
“Do not be afraid! Indeed, I hear and see with and through you (the secret of the unity of existence; non-duality)” (Hadith Qudsi: “...I will be the ear by which My servant hears and the eyes with which My servant sees...”)
He said, ´Have no fear. I will be with you, All-Hearing and All-Seeing.
He said, ‘Do not be afraid, for I will be with the two of you, hearing and seeing [whatever happens]
He said: "Do not fear! Surely I am with you, hearing and seeing
(The Lord) said, `Have no fear. I am with you both. I hear (prayers) and I see (your condition)
'Fear not,' said He. 'Surely I shall be with you, hearing and seeing
He (God) said: “Do not fear, indeed I am with you, I hear and I see,
I replied: “Do not worry. I am with you and see and hear everything.”
He said, “Fear not, for I am with you, and I hear and see everything
He said, “Be not afraid; I am indeed with youdl, hearing and seeing.
He said, 'Fear not; verily, I am with you twain. I hear and see
He said, "Do not fear - I am with you, All Hearing and All Seeing."
He said, “Do not fear both of you for truly I am with both of you and I hear and I see.”
God replied, fear not; for I am with you: I will hear and will see
He said, "Fear not. Verily, I am with you twain, Hearing and Seeing
He replied: 'Have no fear I shall be with you, both hearing and seeing
He said, "Fear ye not, for I am with you both. I will hearken and I will behold
(Allah) said: “Be not, you two, afraid. Surely, I am with you both, I will listen and I will watch
He said: Fear not. Truly, I am with both of you. I hear and I see.
He said, “Fear not for I am with you. I hear and I see.
Allah said: "Do not be afraid, I shall be with you both. I hear everything and see everything
He said: "Have no fear. I am with you, hearing and seeing all
He said: Fear not, surely I am with you -- I do hear and see
He said, "Do not fear, I am certainly there with both of you, I do hear and see.
Allah said, "Fear not! I, Myself, am indeed with you both; I hear and I see."
(Allah) said: ‘Do not fear. I am indeed with you both. I hear and see (all)
He said: "Do not fear, I am with you, I hear and I see."
He said: "Do not fear, I am with you, I hear and I see."
He said: "Do not fear, I am with you, I hear and I see."
He said: "Do not fear (B), that I am (E) with you (B), I hear/listen, and I see/understand."
Answered He: "Fear not! Verily, I shall be with you two, hearing and seeing [all]
Said He, "Do not fear (him). Surely I (Myself) will be with you (both); I hear and I see
He said: Fear not. Lo! I am with you twain, Hearing and Seeing
The Lord replied them, "Do not be afraid; I Am with you all the time, listening and seeing."
He said, .Do not be afraid. I AM surely with you both. I hear and I see
Allâh said: “Do not be afraid! Surely I am with you, hearing and seeing.
Said, "Have no fear! I am with you, watching over and listening!"
(Allâh) said: “Don’t be afraid! Surely I am with you. I hear and see everything.”
"Do not be afraid ever", Allah said, "I am with you all along, I am Omnipresent with unlimited audition and I see all that is being done"
Allah replied, “Don’t worry, I am with you, listening to and observing everything.
Allah reassured ˹them˺, “Have no fear! I am with you, hearing and seeing.
He said: do not fear, I am with you, listening and seeing.
He said: ‘Have no fear. I shall be with you. I hear all and see all.
He said, "Do not be afraid, for I will be with you, listening and watching.
God said, "Fear not. I am with you both; I hear and I see.
God said, “Fear not. I am with you both; I hear, and I see.
He said, “Do not fear, surely, I am with you, I hear, and I see.
Said He: 'Fear not. Verily I am with you both, hearing and seeing'
Answered He: 'Have no fear. I shall be with you. I hear all and see all.
Answered He, "Fear not. Behold, I am with both of you, I Hear and I See."
He said: Fear not, surely I am with you both: I do hear and see
God said, `Fear not; for I am with you both. I hear and I see
He said, “Fear not! Truly I am with ye twain; I hear and I see
He (Allah) said: "Do not fear, verily, I am with both of you: I hear and see (everything)
He reassured, “Fear not, for I am with you both. I hear, and I see.
He said, 'Do not fear, I am with you, I hear and I see
[ Allah ] said, "Fear not. Indeed, I am with you both; I hear and I see
He said, 'Do not fear; indeed, I am with you two; I hear and I see.
He said: "Fear not: for I am with you: I hear and see (everything)
He said: "Fear not: for I am with you: I hear and see (everything)
فَأۡتِیَاهُ فَقُولَاۤ إِنَّا رَسُولَا رَبِّكَ فَأَرۡسِلۡ مَعَنَا بَنِیۤ إِسۡرَ ٰۤءِیلَ وَلَا تُعَذِّبۡهُمۡۖ قَدۡ جِئۡنَـٰكَ بِءَایَةࣲ مِّن رَّبِّكَۖ وَٱلسَّلَـٰمُ عَلَىٰ مَنِ ٱتَّبَعَ ٱلۡهُدَىٰۤ ٤٧
Go and tell him, “We are your Lord’s mes-sengers, so send the Children of Israel with us and do not oppress them. We have brought you a sign from your Lord. Peace be upon whoever follows the right guidance
So both of you go to him, and say: ‘surely we are Messengers of your Lord, so let the children of Israel go with us and don’t punish them. Indeed, we have come to you with a sign from your Lord! Peace will be upon those who follow the guidance!
So go to him, and say: verily we are two apostles of thy Lord, so let go with us the Children of Isra'il, and torment them not; surely we have come unto thee with a sign from thy Lord: and peace be upon him who followeth the guidance
So go to him and say: 'The two of us have indeed been sent by your Lord. So let the children of Israel come with us, and do not oppress them. We have come to you with a token from your Lord. Peace on him who follows the way of guidance
“So go to him and say, ‘We are indeed the Rasuls of your Rabb! Send the Children of Israel with us and do not torment them! Indeed, We have come to you as miracles from your Rabb... May salam be upon those who follow the guide’.”
Go to him and say, "We are your Lord´s Messengers so send the tribe of Israel away with us and do not punish them. We have brought you a Sign from your Lord. Peace be upon those who follow the guidance.
So approach him and say, ‘‘We are the apostles of your Lord. Let the Children of Israel go with us, and do not torture them! We certainly bring you a sign from your Lord, and may peace be upon him who follows guidance
"Go to him and say: ‘We are indeed Messengers of your Lord (Who has created and sustains you), so let the Children of Israel go with us, and do not cause them to suffer (longer). Assuredly we have come to you with a manifest proof from your Lord. And peace (success and safety and triumph) is upon him who follows His guidance
`So go to him (- Pharaoh), both of you, and say, "We are the Messengers of your Lord, so let the Children of Israel go with us and do not torture them. We have come to you with a Message from your Lord. Peace will be upon him who follows the guidance
So go you both to Pharaoh, and say, "We are the Messengers of thy Lord, so send forth with us the Children of Israel and chastise them not; we have brought thee a sign from thy Lord; and peace be upon him who follows the guidance
so you two go to him and say: “We are your Lord’s messengers, so send the children of Israel with us and do not punish them, we have brought you a miracle from your Lord, and peace (and well-being) on anyone who follows the guidance,
“Go to Pharaoh and say: “We are two Messengers of your Lord. Let the Israelites leave with us. Do not persecute them. Your Lord has sent us with undeniable miracles. Know that peace is the reward of those who follows the guidance of the Lord.”
“So go both of you to him and say, ‘Indeed we are messengers sent by your Guardian Evolver. Therefore, allow the Children of Israel to exit with us, and do not stop them. Indeed with a sign we come from your Guardian Evolver, and peace to all who follow guidance
So approachdl him and say, `Wedl are the messengers of your Lord, so send the Children of Israel with us and do not punish them; we have surely brought you a sign from your Lord, for peace is upon whoever has followed the guidance.
'So come ye to him and say, "Verily, we are the apostles of thy Lord; send then the children of Israel with us; and do not torment them. We have brought thee a sign from thy Lord, and peace be upon him who follows the guidance
"Therefore go to him and say, ‘We are the sent ones of your Lord, therefore let the Descendants of Israel go with us, and do not trouble them; we have indeed brought to you a sign from your Lord; and peace be upon him who follows the guidance.’
Go hence both of you to him and say both of you, “We are messengers of your Lord therefore send with us the children of Israel and do not afflict them with any more punishment. Truly we have come to you with a sign from Your Lord and the peace is on him who follows the guidance.
Go ye therefore unto him, and say, verily we are the messengers of thy Lord: Wherefore send the children of Israel with us, and do not afflict them. Now are we come unto thee with a sign from thy Lord: And peace be upon him who shall follow the true direction
"So go you to him and say, ´Verily, we are the messengers of your Lord; Let the children of Israel go with us, and torment them not. We bring you a sign from your Lord, and peace will be upon him who follows the right guidance
Both of you go to him (Pharaoh) and say: "We are the Messengers of your Lord. Let the Children of Israel depart with us, and do not punish them. We have come to you with a sign from your Lord; peace be on him who follows guidance
Go ye then to him and say, 'Verily we are Sent ones of thy Lord; send therefore the children of Israel with us and vex them not: now are we come to thee with signs from thy Lord, and, Peace shall be on him who followeth the right guidance
So go you both to him, and both of you say: ‘verily, we are two Messengers from your Nourisher-Sustainer, so let Bani Israiel go with us and persecute them not. Indeed, we have come to you with a credential from your Nourisher-Sustainer! And As-Salam on that who followed Al-Hudah
So approach you both to him and say: Truly, we are Messengers of thy Lord. So send the Children of Israel with us and punish them not. Surely, we drew near thee with a sign from thy Lord. And peace be to him who followed the guidance.
“Both of you go to (Pharaoh) and say, ‘We two are messengers sent by your Lord. Set free the Children of Israel to go with us, and do not afflict them. With a sign, we come from your Lord. Peace to all who follow guidance!
So go to him and say 'Surely we both are Messengers of your Lord. Let the Children of Israel go with us and oppress them no more. We have brought you a Sign from your Lord; may peace be upon him who follows the guidance
So, go to him, and say: ´Behold, both of us are the Messengers of your Lord. Let the Children of Israel go with us, and do not chastise them. We have come to you with a sign from your Lord; and peace shall be for him who follows the true guidance
So go you to him and say: Surely we are two messengers of thy Lord; so send forth the Children of Israel with us; and torment them not. Indeed we have brought to thee a message from thy Lord, and peace to him who follows the guidance
So go both of you to him and say: We are messengers of your Fosterer so send the children of Israel with us and do not punish them, we have come to you with a sign from your Fosterer, and peace will be on him who follows the guidance.
"So go you both to him and say, `We two are, indeed, Messengers of your Lord. Send the Children of Israel with us and torment them not! Verily, we have brought to you a sign from your Lord. And peace on him who follows the guidance!
So, go you both to him and say: We are (the Messengers) sent by your Lord. So (set free) the Children of Israel (from your slavery and) send them with us. And do not persecute them (anymore). Surely, we have brought you a sign from your Lord. And peace be upon him who follows guidance
So come to him and Say: "We are messengers from your Lord, so send with us the Children of Israel, and do not punish them. We have come to you with a sign from your Lord, and peace be upon those who follow the guidance."
So come to him and say: "We are messengers from your Lord, so send with us the Children of Israel, and do not punish them. We have come to you with a sign from your Lord, and peace be upon those who follow the guidance."
So come to him and say: "We are messengers from your Lord, so send with us the Children of Israel, and do not punish them. We have come to you with a sign from your Lord, and peace be upon those who follow the guidance."
So you (B) come to him, so you (B) say: We (E) are your Lord's two messengers, so send with us Israel's sons and daughters, and do not torture them, We had come to you with a sign/evidence from your Lord, and the greeting/safety/security on who followed the guidance."
Go, then; you two unto him and say, `Behold, we are apostles sent by thy Sustainer: let, then, the children of Israel go with us, and cause them not to suffer [any longer]. We have now come unto thee with a message from thy Sustainer; and [know that His] peace shall be [only] on those who follow [His] guidance
So come you up (both) to him, then say, ‘Surely we are (both) the Messengers of your Lord; so send (forth) with us the Seeds (Or: sons) of Israel) and do not torment them; we have already come to you with a sign from your Lord; and peace be upon him who closely follows the guidance!’
So go ye unto him and say: Lo! we are two messengers of thy Lord. So let the children of Israel go with us, and torment them not. We bring thee a token from thy Lord. And peace will be for him who followeth right guidance
They came to the Pharaoh and told him that they were the Messengerss of his Lord and that they wanted him to let the Israelites go with them and stop afflicting the Israelites with torment. They told the Pharaoh, "We have brought miracles from Our Creator. Peace be with those who follow the right guidance
So, come to him and say, ‘We are the messengers of your Lord. So, let the children of Isra‘il go with us, and do not persecute them. We have come to you with a sign from your Lord; and peace be upon the one who follows the guidance
So go you both to him, and say: 'Indeed, we are Messengers of your Lord, so let the ‘Children of Israel’ go with us, and stop torturing them. Verily, we have come to you with a sign from your Lord. Peace will be upon the one who follows the right guidance!
So go to him and say, "We are the messengers of your Lord! Therefore, let the Israelites go with us and do not torture them. We have already brought you the proof from your Lord! Peace is upon him, who follows the guidance."
Go, then, you two to him and say: “Truly we are two Messengers of your Lord, so let the Children of Israel go with us and stop torturing them. Verily, we have come to you with a Sign from your Lord. Peace will Be Upon the one who follows the right path to the truth!
"Go to him and say": "We are Messengers of Allah, your Creator, We ask you to release the children of Israel from bondage and to send them with us and not to torture them. We have brought you an evident sign from Allah, your Creator, and peace be upon those who have the world all before them and Providence their guide
Now go to him and say: ‘We are messengers of your Lord, so send the Israelites with us and do not oppress them; we have come to you with miracles from your Lord. Peace on the one who follows the guidance.
So go to him and say, ‘Indeed we are both messengers from your Lord, so let the Children of Israel go with us, and do not oppress them. We have come to you with a sign from your Lord. And salvation will be for whoever follows the ˹right˺ guidance.
So go to him and say: we are two messengers of your Lord, so send with us the Children of Israel and do not punish them. We have brought you a sign from your Lord, and peace be with him who follows the guidance.
Go to him and say: "We are the emissaries of your Lord. Let the Israelites depart with us, and oppress them no more. We have come to you with a revelation from your Lord: peace shall be his that follows the right guidance
"Go to him and say, `We are two messengers from your Lord. Let the Children of Israel go. You must refrain from persecuting them. We bring a sign from your Lord, and peace is the lot of those who heed the guidance.
Go to him and tell him: "We are messengers of your Lord, so send the Children of Israel with us, and do not punish them. We have come to you with a sign from your Lord. And peace will be upon him who follows His guidance.
Go to him and tell him: ”We are messengers of your Lord, so send the Children of Israel with us, and do not punish them. We have come to you with a sign from your Lord. And peace will be upon him who follows His guidance.
So, come to him and say, `We are your Lord’s messengers; so, send with us Israel's children, and do not torment them. We already come to you with a verse from your Lord, and the peace upon whom followed the guidance.
So go you both unto him and say: '(O Pharaoh!) Verily we are Messengers from your Lord. Send forth, therefore, the Children of Israel with us and do not chastise them. We have brought you a sign (a miracle) from your Lord, And peace will be upon him who follows the guidance
Go, then, you two to him and say, “We are the emissaries of your Lord. Let the Children of Israel go with us, and oppress them no more. We have now come to you with a message from your Lord. Peace to all who follow [God's] guidance.
So go you both to him and say, "We are two Messengers of your Lord. Let the Children of Israel go with us, and stop persecuting them forthwith. We have come to you with a Message from your Lord. And Peace be upon him who follows Right Guidance
So go you both to him and say: Surely we are two messengers of your Lord; therefore send the children of Israel with us and do not torment them! Indeed we have brought to you a communication from your Lord, and peace is on him who follows the guidance
`So go ye both to him and say, `We are the Messengers of thy Lord; so let the Children of Israel go with us; and torment them not. We have, indeed, brought thee a great Sign from thy Lord; and peace shall be on him who follows the guidance
So come unto him and say, ‘Truly we are two messengers of your Lord. So send forth with us the Children of Israel and punish them not. We have brought you a sign from your Lord. Peace be upon him who follows guidance
"So you both go to him and say, ‘Surely, we are messengers sent by your Lord: Therefore, send out the Children of Israel with us, and do not injure them: Truly, we have come from your Lord with a Sign! And Peace to all, who follow guidance
Go to him and say, ‘We are the messengers of your Lord, so send with us the Children of Israel and don’t torment them. We’ve come to you with a sign from your Lord, and peace be upon those who follow the guidance.
Approach him and say, `We are the messengers of your Lord; so let the Children of Israel go with us, and do not torment them. We bring you a sign from your Lord, and peace be upon him who follows guidance
So go to him and say, 'Indeed, we are messengers of your Lord, so send with us the Children of Israel and do not torment them. We have come to you with a sign from your Lord. And peace will be upon he who follows the guidance
So go to him and say, "Indeed, we are messengers of your Lord; so send the children of Israel with us; and do not torment them. Verily, We have come to you with a sign from your Lord, and peace be upon him who follows the guidance.
"So go ye both to him, and say, 'Verily we are apostles sent by thy Lord: Send forth, therefore, the Children of Israel with us, and afflict them not: with a Sign, indeed, have we come from thy Lord! and peace to all who follow guidance
"So go ye both to him, and say, 'Verily we are messengers sent by thy Lord: Send forth, therefore, the Children of Israel with us, and afflict them not: with a Sign, indeed, have we come from thy Lord! and peace to all who follow guidance
إِنَّا قَدۡ أُوحِیَ إِلَیۡنَاۤ أَنَّ ٱلۡعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ ٤٨
it has been revealed to us that punishment falls on whoever rejects the truth and turns his back on it.”’
Surely, indeed it has been revealed to us that the punishment will be on those who deny and turn away.’
Verily We! it hath been revealed unto us that the torment will be for him who belieth and turneth away
It has been revealed to us that punishment will befall him who denies and turns away
“It has been revealed to us that suffering will be upon those who deny and turn away.”
It has been revealed to us that punishment is for him who denies the truth and turns away."´
Indeed it has been revealed to us that the punishment shall befall those who deny and turn their backs [on us].’’ ’
‘It has surely been revealed to us that (only) punishment is upon him who denies and turns away (from God’s call).’ "
"It has been revealed to us that the punishment comes upon him who cries lies to (His Messages) and turns away".
It has been revealed to us that chastisement shall light upon him who cries lies and turns his back."
indeed, it has been revealed to us that the punishment is on anyone who denies and turns away.””
“It has been revealed to us that the punishment awaits the one who chooses the disbelief and turns his back to the truth.”
“Indeed it has been revealed to us that the penalty awaits those who reject and turn away.
It has indeed been revealed to us that punishment falls upon whoever has disbelieved and turned away.'”
'"Verily, we are inspired that the torment will surely come upon him who calls us liars and turns his back."
‘It has indeed been revealed to us that the punishment is upon the one who denies and turns away.’ "
For we truly have been inspired that the punishment is on him who belies [Allah’s signs] and turns away from it [in arrogance].
Verily it hath been revealed unto us, that a punishment shall be inflicted on him who shall charge us with imposture, and shall turn back. And when they had delivered their message
"´Verily, it has been revealed unto us that the torment will surely come upon him who denies us and turns away.´"
It is revealed to us that a punishment will fall on those who belie and turn away."
For now hath it been revealed to us, that chastisement shall be on him who chargeth with falsehood, and turneth him away."
Truly, indeed! Revelation has been sent to us that the punishment befalls on that who denied and turned away (from the Message).'
Surely, it was revealed to us that the punishment is on him who denied and turned away.
“‘It has been revealed to us of the penalty for those who reject and ignore.’”
Indeed it has been revealed to us that the scourge will fall on those who deny this fact and turn away’."
It has been revealed to us that chastisement awaits those who called the lie to the truth and turned away from it.´ "
It has indeed been revealed to us that punishment will overtake him who rejects and turns away
It has been communicated to us that punishment (will be inflicted) on him who denies and turns away."
`It has indeed been revealed to us that punishment will come upon him who rejects and turns away.'"
Verily, it has been revealed to us that the torment will come upon (every) such person that rejects (the Messenger) and turns away from him.
"It has been inspired to us that the retribution will be upon he who denies and turns away."
"It has been inspired to us that the retribution will be upon he who denies and turns away."
It has been inspired to us that the retribution will be upon he who denies and turns away.
We (E) had been inspired/transmitted to us that the torture (is) on who lied/denied/falsified and turned away
for, behold, it has been revealed to us that [in the life to come] suffering shall befall all who give the lie to the truth and turn away [from it]!"
Surely it has already been revealed to us that the torment shall be for him who cries lies and turns away."
Lo! it hath been revealed unto us that the doom will be for him who denieth and turneth away
It is revealed to us that those who call our message a lie or turn away from it will face the torment."
Verily, it has been revealed to us that the punishment is for the one who denies and turns away.‘
It has certainly been revealed unto us that punishment will overtake the one who rejects ( faith) and pays no heed (to the call of the Lord).' "
"Indeed, it has been revealed to us that punishment awaits the one who denies and turns away."
Verily It has been revealed to us that punishment will overtake whoever denies the truth and falls away from (the Faith).
"We have been inspired and prompted by Allah", they continued, " to indicate that punishment shall befall whoever suspects Allah's Messengers of falsehood and turns his back upon Allah's message"
It has been revealed to us that the punishment will come on those who reject and turn away.’
It has indeed been revealed to us that the punishment will be upon whoever denies ˹the truth˺ and turns away.’”
It has been revealed to us that the punishment is upon him who denies and turns away.
It is revealed to us that the scourge will fall on those who deny His signs and turn away from them."‘
"`We have been inspired that the retribution will inevitably afflict those who disbelieve and turn away.' "
It has been revealed to us that punishment will come upon whoever rejects the truth and turns away."
It has been revealed to us that punishment will come upon whoever rejects the truth and turns away.”
Surely, already were revealed to us that the torment falls upon him who lied and turned away.'“
Verily it has been revealed unto us that the chastisement will be upon him who rejects (the Divine Signs) and turns away
It has been revealed to us that the suffering shall befall those who deny the truth and turn away from it.â€
Verily, it has been revealed to us that doom will be for him who is bent upon denial and turns away."
Surely it has been revealed to us that the chastisement will surely come upon him who rejects and turns back
It has, indeed, been revealed to us that punishment shall come upon him who rejects the Message of God and turns away.
Truly it has been revealed unto us that punishment shall come upon him who denies and turns away.’
" ‘Surely it has been revealed to us that the punishment (of Allah waits for) those who reject and turn away.’ "
It has been revealed to us that the punishment is upon whoever denies and turns away.’”
It was revealed to us that the punishment falls upon him who disbelieves and turns away.''
Indeed, it has been revealed to us that the punishment will be upon whoever denies and turns away.' "
Indeed, it has been inspired to us that the punishment will surely come upon him who denies and turns away."'
"'Verily it has been revealed to us that the Penalty (awaits) those who reject and turn away.'"
"'Verily it has been revealed to us that the Penalty (awaits) those who reject and turn away.'"
قَالَ فَمَن رَّبُّكُمَا یَـٰمُوسَىٰ ٤٩
[Pharaoh] said, ‘Moses, who is this Lord of yours?’
Pharaoh said: “Then who is the Lord of you 2, O Moses?”
He said: who is the Lord of you twain, O Musa
He asked: "Who then is that Lord of yours, O Moses?"
(Pharaoh) asked, “Who is your Rabb, O Moses?”
Pharaoh said, ´Who then is your Lord, Musa?´
He said, ‘Who is your Lord, Moses?’
(When they had spoken to the Pharaoh as God had commanded them,) the Pharaoh said: "Who is this Lord of you two, O Moses?"
(When they had delivered the Message of God, Pharaoh) said, `Moses! who, then, is the Lord of you two, (in whose kingdom you want to settle down)?
Pharaoh said, 'Who is your Lord, Moses?
He (Pharaoh) said: “Moses, who is your Lord?”
Pharaoh asked: “Who is this Lord of yours Moses?”
He said, “Who then, O Moses, is the Lord of you two?
He said, “So who is yourdl Lord, O Moses?”
Said he, 'And who is your Lord, O Moses?
Said Firaun, "So who is the Lord of you both, O Moosa?"
He [Pharaoh] said, “who then is the Lord of you two, O Moses?”
Pharaoh said, who is your Lord, O Moses
Pharaoh said, "And who is your Lord, O Moses?"
He (Pharaoh) said: 'Moses, who is the Lord of you both?
And he said, "Who is your Lord, O Moses?"
He said: “Who then is the Nourisher-Sustainer of you two, O Musa?”
He said: Then, who is the Lord of you two, O Moses?
(Pharaoh) responded, “Who then, O Moses, is the Lord of you two?”
When Moses and Haroon went to Pharoah and delivered this message , he said: "Well, who is your Lord O Moses?"
Pharaoh said:" Moses! Who is the Lord of the two of you?"
(Pharaoh) said: Who is your Lord, O Moses
He (Firawn) said, "So who is the Fosterer of you two, O Musa?"
Pharaoh asked, "And who is the Lord of you two, O Moses?"
(Pharaoh) said: ‘O Musa (Moses)! Who is the Lord of you both?
He said: "So who is the lord of you both O Moses"
He said: "So who is the lord of you both O Moses?"
He said: "So who is the lord of you both O Moses?"
He said: "So who (is) your (B)'s Lord, you Moses?"
[But when God's message was conveyed unto Pharaoh,] he said: "Who, now, is this Sustainer of you two, O Moses?"
He (Firaawn) (Pharaoh) said, "Who then is the Lord of both of you, O Musa?" (Moses)
(Pharaoh) said: Who then is the Lord of you twain, O Moses
The Pharaoh asked them, "Who is your Lord?"
He (Pharaoh) said, .Who then is the Lord of you two, O Musa?
‘Pharaoh’ said: "Who is this Lord of you two, O’ ‘Moses’?"
(The pharaoh) asked, "So then, who is your Lord, oh Musa?"
Pharaoh said: ‘Who is this Lord of you two, O’ Moses?’
There, said Pharaoh defiantly: " Who is your Ilah, O Mussa!"
Pharaoh said, “Who is your Lord, Musa?”
Pharaoh asked, “Who then is the Lord of you two, O Moses?”
He said: and who is your Lord, oh Musa (Moses).
He said: ‘And who is your Lord, Moses?‘
He said, "Who is your Lord, O Moses."
[Pharaoh] said, "So who is the Lord of you two, Moses?"
[Pharaoh] said, “So who is the Lord of you two, Moses?”
He said, “So, who is your Lord, O Moses.”
He (Pharaoh) said: 'Who then is the Lord of you two, O Moses?'
[Pharaoh] said: 'Who, now, is this Lord of you two, Moses?'
Pharaoh said, "Who then is the Lord of you two, O Moses?"
(Firon) said: And who is your Lord, O Musa
Pharaoh said, `Who then is the Lord of you two, O Moses?
He said, “So who is the Lord of you two, O Moses?
(When this message was delivered Pharaoh) said: "Who, then, O Musa (Moses), is the Lord of you two (Musa and Haroon)?"
He asked, “Who is your Lord, O Moses?”
He said, 'Who is your Lord, O Moses.'
[Pharaoh] said, "So who is the Lord of you two, O Moses?"
He said, 'And who is your Lord, O Moses?'
(When this message was delivered), (Pharaoh) said: "Who, then, O Moses, is the Lord of you two?"
(When this message was delivered), (Pharaoh) said: "Who, then, O Moses, is the Lord of you two?"
قَالَ رَبُّنَا ٱلَّذِیۤ أَعۡطَىٰ كُلَّ شَیۡءٍ خَلۡقَهُۥ ثُمَّ هَدَىٰ ٥٠
Moses said, ‘Our Lord is He who gave everything its form, then gave it guidance.’
(Moses) said: “Our Lord is He who gave each thing its form and nature, then rightly guided it.”
Musa said: our Lord is He who vouchsafed unto everything its creation, then guided it
(Moses) said: "Our Lord is He who gave everything its natural form and directed it."
(Moses) said, “Our Rabb is He who gives everything its existence and qualities and then eases for it its way.”
He said, ´Our Lord is He who gives each thing its created form and then guides it.´
He said, ‘Our Lord is He who gave everything its creation and then guided it.’
(Moses) said: "Our Lord is He Who creates everything and endows each thing with its particular character, and then guides (it to the fulfillment of the aim and purpose of its existence)."
(Moses) said, `Our Lord is He Who gives every creation its (proper) form and character and then guides them along the path (of evolution in order to attain perfection and to do proper functions).
He said, 'Our Lord is He who gave everything its creation, then guided it.
He (Moses) said: “Our Lord is the One Who gave everything its creation, then guided (it).”
Moses said: “Our Lord is the One who originates everything and then guide them on the path of growth.”
He said, “Our Lord is He Who gave to each thing its form and nature, and further, gave it purpose.
He said, “Our Lord is the One who gave everything its creation then guided (it).”
He said, 'Our Lord is He who gave everything its creation, then guided it.
He said, "Our Lord is One Who gave everything its proper shape, then showed the path."
He said, “Our Lord is one who gave everything its complete form and then guided it.”
He answered, our Lord is he who giveth all things: He hath created them, and directed them by his providence
He said, "Our Lord is He who gave everything its form, nature and existence, then guided it right."
'Our Lord, ' he replied, 'is He Who gave everything its creation and then guided it.
He said, "Our Lord is He who hath given to everything its form and then guideth it aright."
(Musa) said: “Our Nourisher-Sustainer is That Who bestowed to each thing its form and nature, then guided it aright.”
He said: Our Lord is He Who gave everything its creation; again, He guided it.
(Moses) answered, “Our Lord is He who gave each thing its creation and then its direction.”
Moses replied: "Our Lord is He Who has given a distinctive form to all creatures and then rightly guided them."
He said: "Our Lord is He Who gave everything its form and then guided it."
He said: Our Lord is He Who gives to everything its creation, then guides (it)
He said, "Our Fosterer is He Who gave to everything its creation (or character), then guided (it)."
Moses said, "Our Lord is He Who gave everything its creation, and then guided it."
Musa (Moses) said: ‘Our Lord is He Who brought everything into being (as most suitable), then guided it (according to its potential).
He said: "Our Lord is the One who gave everything its creation, then guided."
He said: "Our Lord is the One who gave everything its creation, then guided."
He said: "Our Lord is the One who gave everything its creation, then guided."
He said: "Our Lord (is) who gave/granted every thing its creation then He guided."
He replied: "Our Sustainer is He who gives unto every thing [that exists] its true nature and form. and thereupon guides it [towards its fulfilment]
He said, "Our Lord is He Who gave everything its creation (and) thereafter guided (it)."
He said: Our Lord is He Who gave unto everything its nature, then guided it aright
They replied, "Our Lord is the One Who has created all things and has given guidance"
He (Musa) said, .Our Lord is the One who gave everything its due shape, then guided it
(Moses) said: "Our Lord is the One Who created everything and endowed each thing with its special feature, and then guided it."
Said, "The One Who gave each (existing) thing its nature and form, then guided it along."
(Moses) said: "Our Lord is the One Who created everything and endowed each thing with its special feature, and then guided it."
"Our Allah, The Creator", "They said," "is He Who gave form, shape and features to every entity He created and vested each entity With its qualities and attributes guiding each creature to its inherent role in life"
He answered, “Our Lord is the One Who gave everything that exists, a body and guidance.”
He answered, “Our Lord is the One Who has given everything its ˹distinctive˺ form, then guided ˹it˺.”
He said: our Lord is the One who gave everything its origin then directed it.
Our Lord,‘ he said, ‘is He that gave all creatures their distinctive form and then rightly guided them.‘
He said, "Our Lord is the One who granted everything its existence, and its guidance."
He said, "Our Lord is He who gave each thing its form and then guided [it]."
He said, “Our Lord is He who gave each thing its form and then guided [it toward a purpose].”
He said, “Our Lord is the one who gave everything its creation, then guided.”
He said: 'Our Lord is He Who gave everything its creation. Then guided (it) aright'
He replied: 'Our Lord is He who gives everything its distinctive nature and form, and further guides them.'
He replied, "Our Lord is He who creates and shapes everything, assigns its role and guides it aright."
He said: Our Lord is He Who gave to everything its creation, then guided it (to its goal)
Moses said, `Our Lord is HE Who gave unto everything its proper form and then guided it to its proper function.
He said, “Our Lord is He Who gives everything its creation, then guides [it].
He (Musa) said: "Our Lord is He Who gave to each thing its form and nature, and also gave (it) guidance."
He answered, “Our Lord is the One who gave everything its creation, then guided.”
He said, 'Our Lord is He who gave everything its existence, then guided it.'
He said, "Our Lord is He who gave each thing its form and then guided [it]."
He said, 'Our Lord is the one who gave everything its creation, then guided.'
He said: "Our Lord is He Who gave to each (created) thing its form and nature, and further, gave (it) guidance."
He said: "Our Lord is He Who gave to each (created) thing its form and nature, and further, gave (it) guidance."
قَالَ فَمَا بَالُ ٱلۡقُرُونِ ٱلۡأُولَىٰ ٥١
He said, ‘What about former generations?’
(Pharaoh) said: “Then what is the state of the old generations?”
He said: then what happened to the former generations
(The Pharaoh) said: "And what about the former generations?"
(Pharaoh) asked, “What about the previous generations? What will happen to them (for they have not seen this reality)?”
He said, ´What about the previous generations?´
He said, ‘What about the former generations?’
(The Pharaoh) said: "Then, what is the case with the earlier generations (all of whom have passed away, how are they recompensed for their beliefs and deeds)?"
(Pharaoh) said, `What will be the fate of the former generations (who did not believe in these things)?
Pharaoh said, 'And what of the former generations?
He said: “So, what about the previous generations?”
Pharaoh said: “What about the past generations (who were not as fortunate as me to have the Messengers of God like you)?”
He said, “What then happened to previous generations?
He said, “So what about the former generations?”
Said he, 'And what of the former generations?
Said Firaun, "What is the state of the former generations?"
He said, “What then is the case of the former generations?”
Pharaoh said, what therefore is the condition of the former generations
Said he (Pharaoh), "And what of the former generations?"
He (Pharaoh) asked: 'How was it then, with the former generations?
"But what," said he, "was the state of generations past?"
He said: “So what had been the state of affairs of the previous generations?”
Pharaoh said: Then, what of the first generations?
(Pharaoh) asked, “So, what do you make of the previous generations [who did not worship the One God]?”
Pharoah asked: "What do you say about the condition of previous generations?"
Pharaoh asked: "Then, what is the state of the former generations?"
He said: What then is the state of the former generations
He said, "Then what is the condition of earlier generations?"
Pharaoh asked, "Then what about the earlier generations?"
(Pharaoh) said: ‘So, what was the fate of former people (who did not believe in your Lord)?
He said: "What then has happened to the previous generations"
He said: "What then has happened to the previous generations?"
He said: "What then has happened to the previous generations?"
He said: "So what (about the) affair/condition (of) the first/beginning generations/centuries ?"
Said [Pharaoh]: "And what of all the past generations?"
He said, "Then what about the earliest generations?"
He said: What then is the state of the generations of old
He then asked, "What do you know about the past generations?"
He said, .Then, what is the status of the earlier generations?
(‘Pharaoh’) said: "What then is the condition of the preceding generations?"
(The pharaoh) asked, "Then, what about the generations of yester years?"
(Pharaoh) said: "What then is the condition of the past generations?"
"What about the earlier generations!" asked Pharaoh, "and what say you to that!"
He asked, “What about the previous generation?”
Pharaoh asked, “And what about previous peoples?”
He said: then what is the state of the earliest generations?
How was it, then, with the early generations?‘ he said
He said, "What about the past generations?"
[Pharaoh] said, "Then what about the former generations?"
[Pharaoh] said, “Then what about the former generations?”
He said, “So, what is the condition of the first generations?”
(Pharaoh) said: 'What then is the state of the former generations?'
Said [Pharaoh]: 'And what of all the past generations?'
(Pharaoh in front of his courtiers thought up a tricky question). He said, "What then is the state of the previous generations?" (The forefathers of the dignitaries sitting around, who never believed in your Lord.
He said: Then what is the state of the former generations
Pharaoh said, `What will be the fate of the former generations?
He said, “What, then, of former generations?
(Pharaoh) said: "Then what is the status of earlier generations?"
He asked, “What was the condition of the earlier generations?”
He said, 'What about the first generations?'
[Pharaoh] said, "Then what is the case of the former generations?"
He said, 'And what is the condition of the former generations?'
(Pharaoh) said: "What then is the condition of previous generations?"
(Pharaoh) said: "What then is the condition of previous generations?"
قَالَ عِلۡمُهَا عِندَ رَبِّی فِی كِتَـٰبࣲۖ لَّا یَضِلُّ رَبِّی وَلَا یَنسَى ٥٢
Moses said, ‘My Lord alone has knowledge of them, all in a record; my Lord does not err or forget.’
(Moses) said: “The knowledge is with my Lord in a record book. My Lord neither errs nor forgets.”
Musa said: the knowledge there of is with my Lord in the Book; my Lord erreth not, nor He forgetteth
(Moses) replied: "Knowledge of that is with my Lord (recorded) in the Book. My Lord neither errs nor forgets."
(Moses) said, “Their knowledge is the knowledge with my Rabb... My Rabb neither does wrong nor forgets.”
He said, ´Knowledge of them is with my Lord in a Book. My Lord does not misplace nor does He forget.´
He said, ‘Their knowledge is with my Lord, in a Book. My Lord neither makes any error nor forgets.’
(Moses) answered: "My Lord holds the knowledge of them in a Record. My Lord never errs, nor forgets."
(Moses) said, `The knowledge of that is with my Lord (recorded) in a book. My Lord neither errs nor forgets
Said Moses, 'The knowledge of them is with my Lord, in a Book; my Lord goes not astray, nor forgets -
He (Moses) said: “Its knowledge is with my Lord in a book, my Lord does not make mistake and does not forget.”
Moses said: “It is the Lord’s business. I simply know that my Lords records everything and that He forgets nothing.”
He replied, “The knowledge of that is with my Lord, duly recorded. My Lord never errs, nor forgets
He said, “Knowledge thereof is with my Lord in a record; my Lord never goes astray nor does He forget.”
He said 'The knowledge of them is with my Lord in a Book; my Lord misleads not, nor forgets
He said, "Their knowledge is with my Lord, (recorded) in a Book; my Lord neither strays nor forgets."
He said, “The knowledge of them is with My Lord in a book. My Lord does not err nor does He forget.”
Moses answered, the knowledge thereof is with my Lord, in the book of his decrees: My Lord erreth not, neither doth he forget
He said, "The knowledge of them is with my Lord in a Book (or Record); my Lord neither errs nor forgets
He (Moses) answered: 'The knowledge of them is in a Book with My Lord. My Lord neither goes astray, nor forgets
He said, "The knowledge thereof is with my Lord in the Book of his decrees. My Lord erreth not, nor forgetteth
(Musa) said: “The knowledge thereof is with my Nourisher-Sustainer in a record. My Nourisher-Sustainer does not err and does not forget" —
Moses said: The knowledge of them is with my Lord in a Book. My Lord neither goes astray nor forgets.
(Moses) replied, “The knowledge concerning that is with my Lord in a Book. My Lord never errs and never forgets.
Moses replied: "That knowledge is with my Lord, duly recorded in a Book. He neither makes a mistake nor does He forget."
Moses said: "Its knowledge is with my Lord, recorded in the Book. My Lord does not err, nor does He forget."
He said: The knowledge thereof is with my Lord in a book; my Lord neither errs nor forgets -
He said, "The knowledge of that is in a record with my Fosterer. My Fosterer neither errs nor forgets."
Moses said, "The knowledge thereof is in a record with my Lord. My Lord errs not, nor does He forget."
(Musa [Moses]) said: ‘The knowledge about them is recorded (and saved) in a Book with My Lord. My Lord does not go wrong, nor does He forget.
He said: "It's knowledge is with my Lord, in a record. My Lord does not err or forget."
He said: "The knowledge of it is with my Lord, in a record. My Lord does not err or forget."
He said: "The knowledge of it is with my Lord, in a record. My Lord does not err or forget."
He said: "Its knowledge (is) at my Lord in a Book , my Lord does not misguide and nor forgets."
[Moses] answered: "Knowledge thereof rests with my Sustainer [alone, and is laid down] in His decree; my Sustainer does not err, and neither does He forget."
He said, "The knowledge of them is in the Providence of my Lord, in a Book; my Lord does not err, nor does He forget."
He said: The knowledge thereof is with my Lord in a Record. My Lord neither erreth nor forgetteth
Moses replied, "The knowledge about it is with my Lord in the Book. My Lord is free from error and forgetfulness
He replied, .The knowledge about those is with my Lord in a Book. My Lord does neither err nor forget
Moses said: "My Lord holds the knowledge of them in a record. My Lord neither errs nor forgets."
Musa said, "The facts about them are known to my Lord and recorded in a book. He neither errs nor forgets."
Moses said: ‘My Lord holds the knowledge of them in a record. My Lord neither errs nor forgets.’
"Only Allah knows what happened to them", they said " knowledge of the hidden is an attribute of Him, Our Creator, Who puts everything on record. and never goes wrong nor does He forget"
Musa said, “My Lord has full knowledge of them, and their works are properly recorded. My Lord never makes a mistake nor forgets.”
He replied, “That knowledge is with my Lord in a Record. My Lord neither falters nor forgets ˹anything˺.”
He said: knowledge about them is with my Lord in a book, my Lord neither errs nor forgets.
He said: ‘My Lord alone has knowledge of that, recorded in a Book. My Lord does not err, neither does He forget
He said, "The knowledge thereof is with my Lord in a record. My Lord never errs, nor does He forget."
He said, "Their knowledge is with my Lord in a record. My Lord neither errs nor forgets."
He said, “Their knowledge is with my Lord in a record. My Lord neither errs nor forgets.”
He said, “Its knowledge is with my Lord, in a Book. My Lord never astray, nor forget.”
He said: 'The knowledge of them is with my Lord in a Book. My Lord neither errs, nor does He forget'
[Moses] answered: 'Knowledge of that rests with my Lord alone, recorded in a Book. My Lord does not err, and neither does He forget.
(Pharaoh expected Moses to say that they would be in Hellfire, and that would infuriate the courtiers.) Moses responded, "The knowledge of that is with my Lord in a Record. My Lord neither errs nor forgets
He said: The knowledge thereof is with my Lord in a book, my Lord errs not, nor does He forget
Moses said, `The knowledge thereof is with my Lord preserved in a Book. My Lord neither errs nor forgets
He said, “Knowledge thereof is with my Lord in a Book—He errs not, nor does He forget
He replied: "The knowledge of that is with my Lord, (all) properly written out: My Lord never makes mistakes, nor forgets—
He answered, “knowledge about them is with my Lord, documented in a record. My Lord neither errs nor forgets.”
He said, 'Knowledge thereof is with my Lord, in a Book. My Lord never errs, nor does He forget.'
[Moses] said, "The knowledge thereof is with my Lord in a record. My Lord neither errs nor forgets."
He said, 'Their knowledge is with my Lord in a book; my Lord errs not, nor forgets.'
He replied: "The knowledge of that is with my Lord, duly recorded: my Lord never errs, nor forgets,
He replied: "The knowledge of that is with my Lord, duly recorded: my Lord never errs, nor forgets,
ٱلَّذِی جَعَلَ لَكُمُ ٱلۡأَرۡضَ مَهۡدࣰا وَسَلَكَ لَكُمۡ فِیهَا سُبُلࣰا وَأَنزَلَ مِنَ ٱلسَّمَاۤءِ مَاۤءࣰ فَأَخۡرَجۡنَا بِهِۦۤ أَزۡوَ ٰجࣰا مِّن نَّبَاتࣲ شَتَّىٰ ٥٣
It was He who spread out the earth for you and traced routes in it. He sent down water from the sky. With that water We bring forth every kind of plant
Who (Allah) has made for you the earth as a bed, has opened roads for you in it, and has sent down water (rain) from the sky with which We have brought forth various kinds of vegetation.
Who hath appointed for you the earth as a bed, and hath opened for you therein pathways, and hath sent down from the heaven water, and thereby We have brought forth kinds of plants, various
It is He who made the earth a bed for you, and traced for you paths upon it, and sends down water from the sky, and brings out through it every kind of vegetatio
It is He who made the earth like a cradle for you and opened pathways therein and disclosed water from the sky and produced pairs of various plants with it.
It is He who made the earth a cradle for you and threaded pathways for you through it and sent down water from the sky by which We have brought forth various different types of plants.
He who made the earth for you a cradle, and in it threaded for you ways, and sent down water from the sky, and with it We brought forth various kinds of vegetation
He Who has made the earth a cradle for you and traced out roads on it for you, and sends down water from the sky, and produces with it pairs of various plants
`It is He Who made the earth a bed for you and has threaded it with pathways for you. He sends down rain from the clouds. We bring forth by means of this (water) pairs of vegetation of diverse kinds
He who appointed the earth to be a cradle for you, and therein threaded roads for you, and sent down water out of heaven, and therewith We have brought forth divers kinds of plants
The One Who made the earth a bed for you (to rest on), and introduced roadways in it for you, and sent down rain from the sky, then We brought out various types of plants with it.
“He is the One Who has made the earth habitable for you, has put roads in it, and sends down water from the sky so that all kind of vegetations grow up.”
“He Who has made for you the earth, like a carpet spread out, has enabled you to go about therein by roads and channels, and has sent down water from the sky.” With it We have produced diverse pairs of plants, each distinct from the others
(He is) the One who has made the earth a cradle for youpl and traced in it ways for youpl, and sent down from the sky water with which We brought out pairs of diverse plants.
Who made for you the earth a bed; and has traced for you paths therein; and has sent down from the sky water, - and we have brought forth thereby divers sorts of different vegetables
The One Who has made the earth a bed for you and kept operative roads for you in it and sent down water from the sky; so with it We produced different pairs of vegetation
It is He who has made the earth for you like a well laid bed and has traced out for you therein thoroughfares and has sent down from the heaven rain water and with it We brought forth pairs of diverse vegetation.
It is he who hath spread the earth as a bed for you, and hath made you paths therein; and who sendeth down rain from heaven, whereby we cause various kinds of vegetables to spring forth
"Who made for you the earth a bed; and has traced for you paths therein; and has sent down from the sky water." We have brought forth thereby divers classes of vegetation
It is He who has made for you the earth as a cradle and threaded roads for you and sends down water from the sky with which We bring forth every kind of plant
He hath spread the earth as a bed, and hath traced out paths for you therein, and hath sent down rain from Heaven, and by it we bring forth the kinds of various herbs
Who has made earth for you as a bed, and has opened for you therein tracks and has sent down water from towards the sky. Then We brought forth with it kinds of vegetation — in different varieties
He it is Who assigned for you the earth as a cradle and threaded ways for you in it and caused water to descend from heaven. And We brought out from it diverse pairs of plants:
“[My Lord is] He who has made for you the earth like a carpet. He has roads for you. He has sent down water from the sky.” With it We produced a variety of diverse plants.
He is the One Who has made the earth a cradle for you, traced the roads on it for you to walk on; and sends down water from the sky with which We produce pairs of various kinds of vegetatio
He it is Who spread the earth for you; and made in it paths for you, and sent down water from the sky, and then through it We brought forth many species of diverse plants
Who made the earth for you an expanse and made for you therein paths and sent down water from the clouds. Then thereby We bring forth pairs of various herbs
He (it is) Who has made the earth habitable for you, and made roads for you therein, and sent down water from the sky then We brought out through it various kinds of vegetation,
The Lord Who made the earth for you a flattened expanse and laid for you therein paths. And He sent down water from the sky. Then thereby We have brought out diverse herbs/plants in pairs
He is the One Who made the earth habitable for you and provided therein paths for you (to travel) and sent down water from the sky. Then by means of that (water) We bring forth (from the earth) pairs of various kinds of vegetation
The One who made for you the Earth habitable and He made ways for you in it, and He brought down water from the sky, so We brought out with it pairs of vegetation of all types
The One who made for you the earth habitable and He made ways for you in it, and He brought down water from the sky, so We brought out with it pairs of vegetation of all types.
The One who made for you the earth habitable and He traced out paths for you in it, and He brought down water from the sky, so We brought out with it pairs of vegetation of all types.
Who made/put for you the earth/Planet Earth spread , and He threaded/passed for you in it roads/means , and He descended from the sky water, so We brought out with it pairs/spouses from different/various plants
HE IT IS who has made the earth a cradle for you, and has traced out for you ways [of livelihood] thereon, and [who] sends down waters from the sky: and by this means We bring forth various kinds of plants
He who has made the earth (as) a cradle for you, and inserted ways therein for you, and sent down water from the heaven; so We have brought out therewith pairs of divers (kinds of) growth
Who hath appointed the earth as a bed and hath threaded roads for you therein and hath sent down water from the sky and thereby We have brought forth divers kinds of vegetation
It is God who has made the earth as a cradle for you with roads for you to travel. He has sent water from the sky to produce various pairs of plants
(He is) the One who made the earth a cradle for you, and made in it pathways for you to move, and sent down water from the heavens; and We brought forth with it pairs of different vegetations
He is the One Who has made the earth a cradle for you, paved therein for you roads and sent down water from the sky; then thereby We have brought forth pairs of various plants.
"The same One Who made the earth your (safe) haven, carved roads in it for you, and sent water down from the sky." With that (water), We bring out vegetation of many diverse kinds
He is the One Who has made the earth a cradle for you, threaded for you therein roads and sent down water from the sky. Then thereby We have brought forth pairs of various plants.
"He is it Who made the earth a liveable place* suitable for your livelihood and furnished it with paths, roads and channels, and He sent from the floor of the vault of heaven water, the means of producing pairs of diverse plants
It is He who made the Earth a cradle and made for you means and ways of livelihood, and sent down from the sky the rain, so He produces with it various pairs of plants,
˹He is the One˺ Who has laid out the earth for ˹all of˺ you, and set in it pathways for you, and sends down rain from the sky, causing various types of plants to grow,
The One who gave you the earth as an expanse and cut paths in it for you and sent water from the sky by which We bring out various pairs of plants.
It is He who has made the earth your cradle and traced on it paths for you to walk on. It is He who sends down water from the sky with which We bring forth every kind of plant, saying
He is the One who made the earth habitable for you, and paved in it roads for you. And He sends down from the sky water with which we produce many different kinds of plants.
It is He who has made the earth as a cradle for you and traced pathways for you through it and sent down rain from the sky, with which We bring forth various kinds of plants
It is He who has made the Earth as a cradle for you and traced pathways for you through it and sent down rain from the sky. With which We bring forth various kinds of plants
The One who set up the earth a bedding for you; and inserted for you within it pathways; and sent down water from the sky, So, We brought out by it, pairs from diverse plants.
'He Who made the earth for you a cradle, and made for you therein paths, and sent down water from the sky'. Then, thereby, We brought forth kinds of diverse pairs of plants
He it is who has made the earth your cradle, and has traced on it paths for you to walk on, and who sends down waters from the sky with which We bring forth diverse pairs of plants.
He it is Who has made the earth a cradle for you, and has traced out ways thereon enabling you to go about therein by roads and channels. And He sends down from the sky water." And, by this means We bring forth different classes and pairs of plants
Who made the earth for you an expanse and made for you therein paths and sent down water from the cloud; then thereby We have brought forth many species of various herbs
It is HE WHO has made the earth for you a bed and has caused pathways for you to run through it; and WHO sends down rain from the sky and thereby WE bring forth various kinds of vegetation in pairs
the One Who made the earth a cradle for you, and threaded paths for you therein. He sent down water from the sky, wherewith We brought forth diverse kinds of vegetation [saying]
"He Who has made for you the earth like a bed spread out; And (He, Who) has enabled you to go about upon it by all means of roads (canals and every means of transportation): And has sent down water from the sky;" With it have We produced varied pairs of plants each separate from the others
He who made the earth a habitat for you, and He traced out routes within it. And He sends down water from the sky, with which We produce diverse pairs of plants.
He who made the earth a habitat for you; and traced in it routes for you; and sent down water from the sky, with which We produce pairs of diverse plants
[It is He] who has made for you the earth as a bed [spread out] and inserted therein for you roadways and sent down from the sky, rain and produced thereby categories of various plants
The one who made for you the earth a bed; and has traced for you ways in it; and has sent down water from the sky, and We have brought forth with it different pairs of plants.
"He Who has, made for you the earth like a carpet spread out; has enabled you to go about therein by roads (and channels); and has sent down water from the sky." With it have We produced diverse pairs of plants each separate from the others
"He Who has, made for you the earth like a carpet spread out; has enabled you to go about therein by roads (and channels); and has sent down water from the sky." With it have We produced diverse pairs of plants each separate from the others
كُلُوا۟ وَٱرۡعَوۡا۟ أَنۡعَـٰمَكُمۡۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَـٰتࣲ لِّأُو۟لِی ٱلنُّهَىٰ ٥٤
so eat, and graze your cattle. There are truly signs in all this for people of understand-ing
You eat (from these) and pasture your cattle. Surely, there are indeed signs in it for the people of understanding.
Eat and pasture your cattle: verily therein are signs for men of sagacity
To eat and feed your cattle. Surely there are signs in these for those who are wise
So eat and graze your animals... Indeed, there are signs in this for those with healthy thought.
Eat and pasture your cattle. Certainly there are Signs in that for people of sound intellect.
‘Eat and pasture your cattle.’ There are indeed signs in that for those who have sense
Eat thereof, and feed your cattle. Surely, in all this are signs (manifesting the truth) for people of sound, unbiased thinking
`(So that you may) eat it and pasture your cattle (upon it). Verily, in all this there are signs for the people possessing sound reason.
Do you eat, and pasture your cattle! Surely in that are signs for men possessing reason
Eat (from them) and pasture your livestock. Indeed, there are signs in that for the people of intellect.
“You eat such plants and grow your cattle with. The functioning of the whole system is a good enough reason for those who are intelligent.”
Eat for yourselves, and pasture your livestock. Indeed in this are signs for people endued with understanding
Eatpl and pasture your livestock. Most surely, in that are signs for ones endowed with intelligence.
Eat and pasture your cattle therefrom; verily, in that are signs to those endued with intelligence
Eat, and graze your cattle; indeed in this are signs for people of intellect
Eat thereof and graze your cattle. Truly in that indeed are signs for people of understanding.
saying, eat of part, and feed your cattle with other part thereof. Verily herein are signs unto those who are indued with understanding
Eat and pasture your cattle there from. Verily, in this are signs to those endowed with intelligence (minds or understanding)
You eat and let your cattle graze. ' Surely, in this there are signs for those of understanding
- 'Eat ye, and feed your cattle.' Of a truth in this are signs unto men endued with understanding
Eat and (also) pasture your cattle. Verily, in this are indeed proofs for possessors of knowledge
Eat and give attention to your flocks. Truly, in this are signs for the people imbued with sense.
Eat, and pasture Your cattle. Truly, in this are signs for people with intelligence.
- eat from these yourselves and pasture your cattle. Surely there are Signs in it for those who use their brains
So eat yourself and pasture your cattle. Surely there are many Signs in this for people of understanding
Eat and pasture your cattle. Surely there are signs in this for men of understanding
(so that you may) eat and feed your cattle, certainly there are signs in that for possessors of sense.
Eat and tend your cattle. There are indeed signs in this for those who are prudent
Eat and pasture your cattle. Surely, there are signs in it for the wise
Eat and raise your livestock, in that are signs for those of thought
Eat and raise your livestock, in that are signs for those of thought
Eat and raise your cattle. In that are signs for those with thought.
Eat and graze/pasture your camels/livestock, that truly in that (are) evidences/signs (E) to (owners) of the minds/reasoning/powers
Eat, [then, of this produce of the soil,] and pasture your cattle [thereon]. In all this, behold, there are messages indeed for those who are endowed with reason
Eat (thereof), and pasture your cattle! Surely in that are indeed signs for ones endowed with intelligence
(Saying): Eat ye and feed your cattle. Lo! herein verily are portents for men of thought
Consume them as food or for grazing your cattle. In this there is evidence (of the existence of God) for the people of reason"
Eat, and graze your cattle. Surely, in that there are signs for the people of understanding
Eat thereof, and feed your cattle! Certainly, there are signs (of Allâh's power & glory) in this for people who possess high self-awareness.
Eat! And feed your cattle, too. Indeed, in it is a sign for those who (accept) reason
Eat thereof and feed your cattle! Surely, in that there are Signs (of Allâh's power & glory) for people endued with high intelligence and great illumination.
To eat therefrom and put cattle to pasture. Indeed, these are tokens representing convincing divine evidence, tokens symbolic of Allah's Omnipotence and Authority, giving insight to those who grasp with the mind
which you eat and graze your cattle on; such are Our signs for the understanding.
˹so˺ eat and graze your cattle. Surely in this are signs for people of sound judgment.
Eat and graze your cattle, for in this are signs for those with reason.
Eat and graze your cattle. Surely in this there are signs for rational beings
Eat and raise your livestock. These are sufficient proofs for those who possess intelligence.
to eat as well as pasture for your cattle. In this there are signs for intelligent beings.
to eat as well as pasture for your cattle. In this, there are signs for intelligent beings.
Eat and pasture your livestock. Surely in that is verses for those possessors of the brains.
Eat (for yourselves) and pasture your cattle; verily in this there are signs for men of thought
Eat, then, and graze your cattle. In all this there are signs for those who are endowed with reason.
Saying, "Eat and raise your cattle. Verily, herein are signs for men and women of thought
Eat and pasture your cattle; most surely there are signs in this for those endowed with understanding
`Eat ye and pasture your cattle. Verily, in this are Signs for those endowed with reason.
‘Eat and pasture your cattle.’” Truly in that are signs for those possessed of intelligence
Eat (for yourselves) and graze your cattle: Surely, in this there are Signs for men blessed with understanding
Eat and let your livestock graze. In this, there are signs for those with discernment.
Eat and pasture your livestock. In that are signs for those with understanding
Eat [therefrom] and pasture your livestock. Indeed, in that are signs for those of intelligence
Eat and pasture your cattle; indeed, in that surely are signs to possessors of intelligence.
Eat (for yourselves) and pasture your cattle: verily, in this are Signs for men endued with understanding
Eat (for yourselves) and pasture your cattle: verily, in this are Signs for men endued with understanding
3
Moses and Enchanters
۞ مِنۡهَا خَلَقۡنَـٰكُمۡ وَفِیهَا نُعِیدُكُمۡ وَمِنۡهَا نُخۡرِجُكُمۡ تَارَةً أُخۡرَىٰ ٥٥
From the earth We created you, into it We shall return you, and from it We shall raise you a second time
We have created you from it (the earth), into it We shall return you, and from it We shall bring you out once again.
Thereof We created you, and thereunto We return you, and therefrom We shall bring You forth once again
We created you from the earth and will revert you back to it; and raise you up from it a second time
We created you from it! And We will return you to it! And from it We will bring you forth (resurrect you) one more time.
From it We created you, to it We will return you, and from it We will bring you forth a second time.
From it did We create you, into it shall We return you, and from it shall We bring you forth another time
From it (earth) We create you, and into it are We returning you, and out of it will We bring you forth a second time
We have created you from this (universe) and into this We will make you return and from this We will raise you to life a second time
Out of the earth We created you, and We shall restore you into it, and bring you forth from it a second time.
We created you from it (the earth) and We return you into it and We bring you out of it another time.
I have created you from the earth, I will return you into it, and I will raise you once again from it
From the earth We created you, and into it We will return you, and from it We will bring you out once again
From it We created youpl, and into it We return you, and from it We bring you out once again.
From it have we created you and into it will we send you back, and from it will we bring you forth another time.
From the earth We have created you, and to it We shall return you, and from it We shall raise you again
From it We created you and in it We will return you and from it We will bring you forth once again.
Out of the ground have we created you; and to the same will we cause you to return, and we will bring you forth from thence another time
From it have We created you and into it will We return you, and from it will We bring you forth again."
We created you from it (the earth), and to it We shall restore you; and from it We will bring you forth yet a second time
From it have we created you, and into it will we return you, and out of it will we bring you forth a second time."
Thereof (out of the earth) We created you, and into it We take you back, and from (within it) We shall bring you out at a later time (on the Day of Resurrection)
We created you from it and into it We will cause you to return and from it We will bring you out another time.
We created you from (the earth). We will return you to it. We will bring you from it another time.
We have created you from the earth, into it We shall return you and from it We shall bring you back to life once again
From this very earth We created you and to the same earth We shall cause you to return, and from it We shall bring you forth to life again
From it We created you, and into it We shall return you, and from it raise you a second time
From the (earth) We created you and into it We will return you and from it We will bring you out a second time.
From it (earth) We created you and into it We shall send you back and from it will We raise you a second time
We created you from this (very soil of the earth), and We shall return you into the same, and shall bring you forth from the very same once more
From it We created you and in it We return you, and from it We bring you out another time
From it We created you and in it We return you, and from it We bring you out another time.
From it We created you and in it We return you, and from it We bring you out another time.
From it We created you, in it We return/repeat you, and from it We bring you out another once/again
out of this [earth] have We created you, and into it shall We return you, and out of it shall We bring you forth once again
Thereof We created you, and We will bring you back into it, and We bring you out of it on another occasion (i.e., a second time)
Thereof We created you, and thereunto We return you, and thence We bring you forth a second time
We have created you from the earth to which We will return you and will bring you back to life again
From this (dust) We created you, and in this we shall put you back, and from this We shall raise you up once again
From it, We created you, and into it, We shall return you, and out of it, We will raise you once again.
We created you from this (very) earth. Into it We shall have you return, and from it We shall bring you out a second time
From it, We created you, and into it, We shall return you, and out of it, We will raise you once again.
From the earth We created you and back to it We will bring you -at death-, and out of it will We bring you again -in Day of Judgement-
From the Earth We created you; We shall return you there and finally We shall bring you back to life once more.
From the earth We created you, and into it We will return you, and from it We will bring you back again.
From it We created you and into it you return and from it We will bring you out once again.
From the earth We have created you, and to the earth We will restore you; and from it We will bring you back to life
From it we created you, into it we return you, and from it we bring you out once more.
From earth We created you, and to it We will return you, and from it We will bring you forth once again.
From the Earth, We created you, and to it, We will return you, and from it, We will bring you forth once again.
From it We created you, and into it We will return you, and from it We will exit you out once again.
From it (the earth) We created you, and into it will We return you, and from it will We bring you forth a second time
Out of this [earth] have We created you, and into it shall We return you, and out of it shall We bring you forth once again.
From the earth We created you, into it We return you and from it We will bring you forth a second time."
From it We created you and into it We shall send you back and from it will We raise you a second time
From the earth have WE have created you, and into it shall WE cause you to return, and from it shall WE bring you forth a second time
From it We created you, and unto it We shall bring you back, and from it We shall bring you forth a another time
We created you from the (earth), and into it We shall return you, and from it shall We bring you out once again
From it, We created you, and into it, We will return you. And from it, We will extract you once again.
From it We created you, and into it We will return you, and from it We will bring you out another time
From the earth We created you, and into it We will return you, and from it We will extract you another time
From it We created you and into it We will return you, and from it We will bring you out another time.
From the (earth) did We create you, and into it shall We return you, and from it shall We bring you out once again
From the (earth) did We create you, and into it shall We return you, and from it shall We bring you out once again
وَلَقَدۡ أَرَیۡنَـٰهُ ءَایَـٰتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ ٥٦
We showed Pharaoh all Our signs, but he denied them and refused [to change]
And indeed We showed him (Pharaoh) all of Our Signs, but he denied and refused.
And assuredly We shewed him Our signs, all of them, but he belied and refused
So We showed him all Our signs, but he denied them and refused
Indeed, We have shown him (Pharaoh) all of Our signs... But he denied them and refrained from accepting.
We showed him all of Our Signs, but he denied and spurned them.
Certainly We showed him all Our signs. But he denied [them] and refused [to believe them]
We certainly showed the Pharaoh Our signs, all of them (including those We granted particularly to Moses), but he contradicted them and refused (to believe)
And We showed him (- Pharaoh) all sorts of Our signs, but (even then) he went on denying (them) and refused (to believe)
So We showed Pharaoh all Our signs, but he cried lies, and refused
And We have certainly shown him (Pharaoh) Our miracles, all of them, but he denied and refused.
I presented many proofs to Pharaoh; yet he denied them all and chose the disbelief
And We showed Pharaoh all of Our signs, but he rejected them
And very truly We showed him all of Our signs, but he disbelieved and refused.
We did show him our signs, all of them, but he called them lies and did refuse
And indeed We showed him all Our signs - so he denied them and did not accept
And truly We showed him all of Our signs but he belied them and refused [to submit].
And we shewed Pharaoh all our signs which we had empowered Moses to perform: But he accused him of imposture, and refused to believe
We did show him Our signs, all of them, but he called them lies and refused
So We showed him (Pharaoh) Our signs, all of them, but he belied and refused them
And we shewed him all our signs: but he treated them as falsehoods, and refused to believe
And surely, without any doubt We showed him (i.e., to Firaun) all Our Signs, but he denied and became arrogant
And, certainly, We caused Pharaoh to see Our signs—all of them—but he denied and refused.
We showed Pharaoh Our signs [miracles], but he denied and rebuffed.
We showed Pharoah all kinds of Our Signs, but he denied them and gave no heed
Indeed We showed Pharaoh Our Signs, all of them, but he declared them to be false and rejected them
And truly We showed him all Our signs but he rejected and refused
And We showed him (Firawn) all Our signs but he denied and refused.
And verily We showed him Our signs, all of them, but he rejected and turned arrogant
And surely We showed him (Pharaoh) all Our signs (bestowed upon Musa [Moses] and Harun [Aaron]), but he belied and refused to believe
And We showed him Our signs, all of them, but he denied and refused
And We showed him Our signs, all of them, but he denied and refused.
And We showed him Our signs, all of them, but he denied and refused.
And We had shown him/made him understand from Our verses/evidences/signs all of it, so he denied/falsified and refused/hated
AND, INDEED, We made Pharaoh aware of all Our messages-but he gave them the lie and refused [to heed them]
And indeed We already showed him (Firaawn) all Our signs, yet he cried lies and refused
And We verily did show him all Our tokens, but he denied them and refused
We showed the Pharaoh all of Our miracles, but he called them lies and turned away from them
And We showed him (Pharaoh) all Our signs, yet he rejected and refused
We verily showed him (‘Pharaoh’) all Our Signs (of power & glory), but he gave no credence to ( the signs of Allâh's of Power & glory), and refused to admit the Truth of Allah’s Oneness.
Surely, We had him look at all Our signs, but he rejected (them all) and refused (to believe)
We verily showed him- (Pharaoh)- all Our Signs, but he persistently denied them and refused to acknowledge (Allâh).
We presented Pharaoh with all Our evident and convincing signs but he simply denied them and counselled deaf and suspected Mussa of falsehood
We showed him all Our signs, but he denied and refused
And We certainly showed Pharaoh all of Our signs, but he denied them and refused ˹to believe˺.
And We showed him all Our signs, but he denied and refused.
We showed him all Our signs, but he denied them and paid no heed
We showed him all our proofs, but he disbelieved and refused.
We certainly showed Pharaoh all of Our signs, but he denied [them] and refused [to believe].
We certainly showed Pharaoh all of Our signs, but he denied [them] and refused [to believe].
And We already showed him all Our verses, so he falsified and refused.
And indeed We showed him (Pharaoh) Our signs, all of them, but he rejected and refused
And, indeed, We showed Pharaoh all Our signs, but he denied them and refused [to take heed].
And (through Moses) We made Pharaoh aware of all Our Messages. (The Message plainly refuted Pharaoh's long-standing claim that he was the high lord of people since he owned the land, the rivers and the resources of Egypt (43:46-54), (79:17-26)). But he stubbornly rejected the Message
And truly We showed him Our signs, all of them, but he rejected and refused
And WE did show Pharaoh Our Signs, all of them; but he rejected them and refused to believe
We indeed showed him Our signs, all of them; yet he denied and refused
And indeed, We showed Firon (Pharaoh) all Our Signs, but he rejected and refused (them)
We showed him all Our signs, but he denied and refused.
We showed him Our signs, all of them, but he denied and refused
And We certainly showed Pharaoh Our signs - all of them - but he denied and refused
And verily, We showed him Our signs, all of them, but he denied and refused.
And We showed Pharaoh all Our Signs, but he did reject and refuse
And We showed Pharaoh all Our Signs, but he did reject and refuse
قَالَ أَجِئۡتَنَا لِتُخۡرِجَنَا مِنۡ أَرۡضِنَا بِسِحۡرِكَ یَـٰمُوسَىٰ ٥٧
He said, ‘Have you come to drive us from our land with your sorcery, Moses
He (Pharaoh) said: “Have you come to us to drive us out of our land with your magic, O Moses?
He said: art thou come unto us that thou mayest drive us out of our land by thy magic, O Musa
And said: "Have you come to us, O Moses, to drive us out of our land with your witchery
He said, “Have you come to drive us out of our land by means of your magic, O Moses?”
He said, ´Have you come to us to expel us from our land by means of your magic, Musa?
He said, ‘Have you come to us, Moses, to expel us from our land with your magic
He said: "Moses, have you come to drive us from our land with your sorcery
He said, `Moses! have you come to us to turn us out of our country on the basis of your sorcery
'Hast thou come, Moses,' he said, 'to expel us out of our lan
He said: “Moses, did you come to us to drive us out of our land with your magic?
Finally he said: “Moses, have you come back to snatch my kingdom by the means of sorcery?”
He said, “Have you come to drive us out of our land with your illusions, O Moses
He said, “Have you come to us to evict us from our land with your sorcery, O Moses?
Said he, 'Hast thou come to us, to turn us out of our land with thy magic, O Moses
He said, "Have you come to us in order to expel us from our land by your magic, O Moosa?"
He said, “Have you come to us to drive us out of our land with your magic O Moses?”
and he said, art thou come unto us that thou mayest dispossess us of our land by thy enchantments, O Moses
Said he, "Have you come to us, to turn us out of our land with your magic, O Moses
He said: 'Moses, have you come to drive us from our land with your sorcery
He said, "Hast thou come, O Moses, to drive us from our land by thine enchantments
(Firaun) said: “Have you come to us that you may drive us out of our land with your sorcery, O Musa
He said: Hast thou drawn near us to drive us out of our region with thy sorcery, O Moses?
He said, “Have you come to drive us out of our land with your magic, O Moses?
He said: "Have you come to drive us out of our land with your magic O Moses
He said: "Have you come to us to drive us out of our land by your sorcery
Said he: Hast thou come to us to turn us out of our land by thy enchantment, O Moses
He said, "Have you come to drive us out from our land through your magic, O Musa?
Pharaoh said, "Have you come to drive us out of our land by your magic, O Moses?"
He said: ‘Musa (Moses), have you come to us to drive us out of our land with your magic
He said: "Have you come to us to take us out of our land with your magic O Moses"
He said: "Have you come to us to take us out of our land with your magic O Moses?"
He said: "Have you come to us to take us out of our land with your magic O Moses?"
He said: "Did you come to us to bring us out from our land/Earth with your magic/sorcery, you Moses?"
He said: "Hash thou come to drive us out of our land by thy sorcery, O Moses
He said, "Have you come to us to drive us out of our land by your sorcery, O Musa
He said: Hast come to drive us out from our land by thy magic, O Moses
He said to Moses, "Have you come to expel us from our land through your magic
Said he, .Have you come to us to drive us out of our land with your sorcery, O Musa
(‘Pharaoh’) said: "Have you come to drive us out from our land with your sorcery, O’ ‘Moses’?
(The pharaoh) said, "Are you here to drive us out of our land with your magic, oh Musa?"
(Pharaoh) said: "Have you come to drive us out from our land with your sorcery, O’ Moses?
He said to him: "Have you come back to us, to oust us out of our land by your magic, O Mussa!"
He said, “Have you come to drive us out of our country with your magic, Musa?
He said, “Have you come to drive us out of our land with your magic, O Moses?
He said: did you come to expel us from our land with your magic, oh Musa (Moses)?
He said: ‘Have you come to drive us from our land with your sorcery, Moses
He said, "Did you come here to take us out of our land with your magic, O Moses?
[Pharaoh] said, "Have you come to us to drive us out of our land with your magic, Moses?
[Pharaoh] said, “Have you come to us to drive us out of our land with your magic, Moses?
He said, “Did you come to us to exit us out of our land with your magic, O Moses?
Said he: 'Have you come to us to drive us out of our land with your magic, O Moses?'
He said: 'Have you, Moses, come to drive us out of our land with your magic?
He said, "Have you come here to destabilize our country and drive us out of our land with your false religion and magical arguments, O Moses
Said he: Have you come to us that you should turn us out of our land by your magic, O Musa
He said, `Has thou come to us, O Moses, to drive us out of our land by thy magic
He said, “Have you come to us in order to expel us from our land with your sorcery, O Moses
He said: "Have you come to drive us out of our land with your magic, O Musa (Moses)
He said, “Did you come to evict us from our land with your magic, O Moses?
He said, 'Did you come to us to drive us out of our land with your magic, O Moses
He said, "Have you come to us to drive us out of our land with your magic, O Moses
He said, 'Have you come to us to turn us out of our land with your magic, O Moses?
He said: "Hast thou come to drive us out of our land with thy magic, O Moses
He said: "Hast thou come to drive us out of our land with thy magic, O Moses
فَلَنَأۡتِیَنَّكَ بِسِحۡرࣲ مِّثۡلِهِۦ فَٱجۡعَلۡ بَیۡنَنَا وَبَیۡنَكَ مَوۡعِدࣰا لَّا نُخۡلِفُهُۥ نَحۡنُ وَلَاۤ أَنتَ مَكَانࣰا سُوࣰى ٥٨
We will confront you with sorcery to match your own: make an appointment between us which neither of us will fail to keep, in a mutually agreeable place.’
Then surely, we can produce to you with magic like yours. So appoint a meeting between us and between you, neither we nor you shall fail to keep it, in an equal place (where both shall have equal chances).”
So We shall surely bring unto thee a magic the like thereof; so Make between us and thee an appointment which neither we nor thou shall fail in some open space
We shall certainly meet you with like magic. So make an appointment when we and you could meet on common ground, which neither we nor you should fail to keep."
“We will bring you magic to match yours... So, appoint a time for both of us and let us meet in an appropriate place.”
We will bring you magic to match it. So fix a time between us and you which neither we nor you will fail to keep at a place where we can meet halfway.´
Yet we [too] will bring you a magic like it! So fix a tryst between us and you, which neither we shall fail nor you, at a middle place.’
"Then, We will most certainly produce before you sorcery like it. So appoint a meeting between us and you, which neither we nor you will fail to keep, in an open, level place convenient (to both of us)."
`But we (too) shall certainly meet you with a matching sorcery. Make an appointment of time and place between us, which (appointment) neither we nor you shall fail to keep, (let the meeting be) at a place fair (for us both).
by thy sorcery? We shall assuredly bring thee sorcery the like of it; therefore appoint a tryst between us and thee, a place mutually agreeable, and we shall not fail it, neither thou.
We shall bring you a magic like it, so make an appointment between us, which neither we nor you break it, in a level (and impartial) place.”
“I can also come up with a few tricks of ours. Let us then set up an unbreakable appointment in an open field.”
“But we can surely produce illusions to match yours. So set a meeting between us and you which we will not fail to keep, neither we nor you, in a place where both will have equal chances.
We will most surely bring you sorcery like it; so make between us and you an appointment which we will not break—neither us nor you—in a suitable place.”
Then we will bring you magic like it; and we will make between us and thee an appointment; we will not break it, nor do thou either;-a fair place.
"So we will also produce before you a similar magic, therefore set up an agreed time between us and you, from which neither we nor you shall turn away, at a level place."
We will therefore surely bring unto you a magic like unto it therefore appoint a tryst between us and you which we shall not fail neither us nor you in a place well suitable to all.
Verily we will meet thee with the like enchantments: Wherefore fix an appointment between us and thee; we will not fail it, neither shalt thou, in an equal place
"Then we will bring you magic like it; and we will make between us and you an appointment which we shall not fail to keep - neither we nor you - at a fair place (convenient to both or one where both have an equal chance)."
We will indeed bring sorcery similar to yours. Appoint a meeting place between us and you, in a place which is agreeable to both which neither we nor you shall not fail (to keep).
Therefore will we assuredly confront thee with like enchantments: so appoint a meeting between us and you - we will not fail it, we, and do not thou - in a place alike for both."
So surely, we (too) will approach you with magic similar to it; so set between us and between you an appointed (day, time and place) — we shall not go against this (promise, neither) we and nor you. (The) site (would be) open to all without restriction.
Then, truly, we will bring for thee sorcery like it. So make something that is promised between us and thee—neither we nor thou will break it—at a mutually agreeable place.
“We can certainly perform magic to match yours. Plan a meeting between us and yourself, and neither we nor you shall fail to attend, and have it in a place where all is fair.”
Well, we will confront you with magic to match yours! Let us fix a day when both of us should meet, neither we nor you shall fail to keep it, in a place where both shall have even chances."
We shall confront you with a sorcery like your own. So appoint a day when both of us might meet face to face in an open space; an appointment which neither we nor you shall fail to keep."
We too can bring to thee enchantment like it, so make an appointment between us and thee, which we break not, (neither) we nor thou, (in) a central place
So we too will definitely produce before you magic similar to it, therefore let there be an appointment between us and you which we shall not break, neither we nor you, at a (neutral) place (where both have) equal (opportunity of victory)."
"We shall certainly then bring to you similar magic. Let us then, between us and you, have an appointment at a mutually convenient place, which we should neither of us fail to keep."
So we shall also bring you magic resembling it. Therefore, settle an appointment between us and yourself (for the contest) which neither we nor you shall violate. (The place of contest) is to be an open and smooth ground.
"We will bring you a magic like it, so let us make an appointment between us and you which neither of us will break, a place where we both agree."
"We will bring you a magic like it, so let us make an appointment between us and you which neither of us will break, a place where we both agree."
We will bring you a magic like it, so let us make an appointment between us and you which neither of us will break, a place where we both agree.
So we will come to you, with magic/sorcery equal/alike to it, so make/put between us and between you an appointment we do not break it, we and nor you, a place/position equally distanced/just
In that case, we shall most certainly produce before thee the like thereof! Appoint, then, a tryst between us and thee - which we shall not fail to keep, nor [mayest] thou -at a suitable place!"
Then, indeed we will definitely come up to you with sorcery the like of it; so set (Literally: make) an appointment between us and you, and we will not fail it, neither we nor you, a place (equally) convenient (to us both)."
But we surely can produce for thee magic the like thereof; so appoint a tryst between us and you, which neither we nor thou shall fail to keep, at a place convenient (to us both)
We shall also answer you by magic. Let us make an appointment for a contest among us and let each of us be present at a certain time in the appointed place"
We will, then, bring to you a similar sorcery. So, make an appointment between you and us for an even place, not to be backed out, neither by us nor by you
"Then, We will definitely produce before you sorcery like it. Thus, make an appointment between us, which we shall not fail to keep - neither we nor you - in a place convenient (to both of us)."
And added, "Of course, we can perform that kind of magic too. So, go ahead! For our encounter pick a time and place _ a neutral location (accessible to all). We will not fail to show up. Nor should you!"
"Then, We will definitely produce before you sorcery like it. Now, therefore, make an appointment between us, which we shall not fail to keep - neither we nor you - in a place convenient (to both of us)."
"We will not bend to your magic art", "and We will meet your threats with defiance and your sorcery with a similar art having an over -mastering influence-". "Therefore," added Pharaoh, make a tryst neither We nor you shall fail to keep and the place where we meet shall be equidistant and overt"
We will bring magic to match it, so let us set a time for a contest at an agreed place; neither of us shall break the promise.”
We can surely meet you with similar magic. So set for us an appointment that neither of us will fail to keep, in a central place.”
So we will bring you similar magic. Set an appointed time between us and you that neither we nor you will miss, at an open place.
We will surely confront you with sorcery as powerful as yours. Appoint a day when both of us can meet, a tryst which neither we nor you shall fail to keep, and a place at an equal distance from us both.‘
"We will surely show you similar magic. Therefore, set an appointment that neither we, nor you will violate; in a neutral place."
Then we will surely bring you magic like it. So let's set a time that neither [of us] will fail to keep in a mutually agreed-upon place."
Then we will surely bring you magic like it. So let’s set a time that neither [of us] will fail to keep in a mutually agreed-upon place.”
So, We will bring to you a magic like it; so set up an appointment between us and you, which we will not miss, neither us, nor you, a suitable place.”
(Pharaoh continued,) 'Then we too will surely bring you sorcery the like of it; therefore appoint a tryst between us and you which neither we nor you shall fail to keep, in a place alike for both'
In that case, we shall most certainly produce for you magic to match it. Set, then, for us an appointment which neither we nor you shall fail to keep, at a suitable, open place.'
In that case, We will certainly produce before you the like thereof! (Will answer your arguments and arrange a debate between you, and our priests). Set up an appointment between us and you. Neither we, nor you shall break this appointment. It will be at a location convenient to us both and where both parties will have even chances." (7:104-126), (10:76-82), (26:34-51)
So we too will produce before you magic like it, therefore make between us and you an appointment, which we should not break, (neither) we nor you, (in) a central place
But we shall assuredly bring thee magic the like thereof; so make an appointment between us and thyself which we shall not fail to keep - neither we nor thou - at a place alike for us both.
But we shall surely produce for you sorcery like it. So appoint a tryst between you and us at a neutral place, which neither you nor we shall fail to keep.
"Surely then, we can produce magic like yours! So make a trial between us and you, which we shall not fail to keep— Neither we nor you— In a open place where we both will be just and equal."
We will bring you magic like it. So, set a date between us and you, in a neutral place, which neither we nor you will fail to attend.”
We will produce for you magic like it; so make an appointment between us and you, which we will not miss—neither us, nor you—in a central place.'
Then we will surely bring you magic like it, so make between us and you an appointment, which we will not fail to keep and neither will you, in a place assigned."
Then we will surely bring you magic like it; and we will make between us and you an appointment; we will not break it, neither we nor you; an equal place.'
"But we can surely produce magic to match thine! So make a tryst between us and thee, which we shall not fail to keep - neither we nor thou - in a place where both shall have even chances."
"But we can surely produce magic to match thine! So make a tryst between us and thee, which we shall not fail to keep - neither we nor thou - in a place where both shall have even chances."
قَالَ مَوۡعِدُكُمۡ یَوۡمُ ٱلزِّینَةِ وَأَن یُحۡشَرَ ٱلنَّاسُ ضُحࣰى ٥٩
He said, ‘Your meeting will be on the day of the feast, so let the people be assembled when the sun has risen high.’
(Moses) said: “Your appointment is the day of the festival, and let the people assemble before noon.”
Musa said: your appointment is the gala day, and that the people be gathered in the forenoon
Said (Moses): "Let your meeting be on the day of the Feast, and let people assemble in broad daylight."
(Moses) said, “The meeting day will be the day of the festival... Let the people assemble at late morning.”
He said, ´Your time is the day of the Festival. The people should gather in the morning.´
He said, ‘Your tryst shall be the Day of Adornment, and let the people be assembled in early forenoon.’
(Moses) said: "The meeting will be on the Day of the Festival, and let the people assemble in the forenoon."
(Moses) said, `The day of the festival will be the day of your appointment, and let the people be assembled when the sun is risen high.
'Your tryst shall be upon the Feast Day.' said Moses. 'Let the people be mustered at the high noon.
He said: “Your appointment is the day of festival and let the people be gathered before noon.”
Moses replied: “Let our meeting take place in the day of the festival at sunrise
Moses said, “Your appointment is at the day of the festival, and let the people be assembled in the morning.
He said, “Yourpl appointment is the day of the festival, so let the people be herded together at forenoon.”
Said he, 'Let your appointment be for the day of adornment, and let the people assemble in the forenoon.
Said Moosa, "Your meeting is the day of the festival, and that the people be assembled at late morning."
He [Moses] said, “Your tryst shall be the day of the feasting and let the people be gathered at the times of the early hours of the day.”
Moses answered, let your appointment be on the day of your solemn feast; and let the people be assembled in open day
Moses said, "Let your appointment be for the day of the festival, and let the people assemble when the sun is high (noon)."
He (Moses) replied: 'Your meeting shall be on the day of the feast, and let the people be assembled by midmorning.
He said, "On the feast day be your meeting, and in broad daylight let the people be assembled."
(Musa) said: “The appointed (encounter) with you should take place on the Festival-day and that the people may be made to assemble by the time the sun has risen (i.e., early forenoon).
Moses said: That promised will be for the Day of Adornment and let humanity be assembled in the forenoon.
(Moses) said, “Your meeting will be on the Day of the Festival; let the people assemble when the sun is high.”
Moses replied: "Let it be the Day of Festival and let the people be assembled before noon."
Moses said: "The appointment to meet you is on the Day of the Feast and let all people come together before noon."
(Moses) said: Your appointment is the day of the Festival, and let the people be gathered in the early forenoon
He said, "Your appointment is on the day of adornment (festival) and let the people gather (before) noon."
Moses said, "Let your appointment be on the day of the Festival and let the people be gathered together in the morning."
(Musa [Moses]) said: ‘The day of your promise is the Eid (‘Id) Day (the day of Annual Festival), and that (on that day) all the people are to assemble there early in the forenoon.
He said: "Your appointment is the day of festival, and when the people start crowding during the late morning."
He said: "Your appointment is the day of festival, and when the people start crowding during the late morning."
He said: "Your appointment is the day of festival, and when the people start crowding during the late morning."
He said: "Your appointment (is) day (of) the decoration/beauty/ornament, and that the people be gathered at sunrise/daybreak ."
Answered [Moses]: "Your tryst shall be the day of the Festival; and let the people assemble when the sun is risen high."
He (Musa) said, "Your appointment shall be upon the adornment day, (i.e., the feast day) and let the multitudes be mustered at the forenoon."
(Moses) said: Your tryst shall be the day of the feast, and let the people assemble when the sun hath risen high
Moses said, "Let the contest take place on the Day of Feast so that all the people can come together during the brightness of the day."
He (Musa) said, .Your appointment is the festival day, and the people should be assembled at forenoon
(Moses) said: “The appointed meeting will be on the festival day, and let the people be gathered in the forenoon."
(Musa) said, "Let the coming festival day be the appointed date, and let the people gather at high noon."
(Moses) said: “The appointed meeting will be on the festival day. And let the people be gathered in the forenoon."
"The time", said Mussa, "is your festive day and the place is where people are thronged for festive celebration in the forenoon"
Musa said, “Meet me on the day of the festival when people gather at mid-morning.”
Moses said, “Your appointment is on the Day of the Festival, and let the people be gathered mid-morning.”
He said: your appointed time is the day of celebration and let people gather in the morning.
He said: ‘Meet me on the day of the Feast, and let all the people come together before noon.‘
He said, "Your appointed time shall be the day of festivities. Let us all meet in the forenoon."
[Moses] said, "Your appointment is on the day of the festival, when the people assemble at mid-morning."
[Moses] said, “Your appointment is on the day of the festival when the people assemble at mid-morning.”
He said, “Your appointment is the adornment day (The festival of spring day), and that the people will be mustering at forenoon.”
(Moses) said: 'Your tryst shall be the day of festival, and let the people gather together at the high noon'
Answered Moses: 'Your appointment shall be the day of the Festival; and let the people assemble when the sun is risen high.'
Answered Moses, "Your appointed time is the forthcoming Day of the Festival. And let the people be assembled after sunrise."
(Musa) said: Your appointment is the day of the Festival and let the people be gathered together in the early forenoon
Moses said, `Your appointment shall be the day of the festival and let the people be assembled when the sun is risen high.
He said, “Your tryst shall be on the Day of Adornment; let the people be gathered when the sun has risen high.
Musa (Moses) said: "Your trial is (on) the day of the festival, and let the people be gathered when the sun is well up (risen in the fore noon)."
He replied, “Your appointment is on Festival Day, and let the people gather in the morning.”
He said, 'Your appointment is the day of the festival, so let the people be gathered together at mid-morning.'
[Moses] said, "Your appointment is on the day of the festival when the people assemble at mid-morning."
He said, 'Your appointment is on the day of adornment, and the people will be assembled at forenoon (Mid-morning to noon).'
Moses said: "Your tryst is the Day of the Festival, and let the people be assembled when the sun is well up."
Moses said: "Your tryst is the Day of the Festival, and let the people be assembled when the sun is well up."
فَتَوَلَّىٰ فِرۡعَوۡنُ فَجَمَعَ كَیۡدَهُۥ ثُمَّ أَتَىٰ ٦٠
Pharaoh withdrew and gathered his resources, then he returned
So Pharaoh withdrew, he devised his plan and then came back.
Then Firawn turned away, devised his stratagem; thereafter he came
After this the Pharaoh withdrew and settled his stratagem, then came back
So Pharaoh turned (went) away and gathered his tricks (magicians) and came.
So Pharaoh went away and concocted his scheme and then he arrived.
Then Pharaoh withdrew [to consult privately], summoned up his guile, and then arrived [at the scene of the contest]
The Pharaoh then left, and he (set out to) mobilize all his devices, then presented himself (at the appointed meeting)
Pharaoh then withdrew and concerted his plan then came (at the appointed time and place for the contest)
Pharaoh then withdrew, and gathered his guile. Thereafter he came again
So, Pharaoh went away and put his plan together, then he came (back).
So Pharaoh withdrew, organized his show, and came back to the meeting as planned
So Pharaoh left. He hatched his scheme, and then came back
Then Pharaoh turned away and put together his plot, and then he came.
But Pharaoh turned his back, and collected his tricks, and then he came
So Firaun went away and gathered his schemes,* then came. (* 72000 magicians and their materials.
Thereupon Pharaoh went away and he put together all his plans and then he came.
And Pharaoh turned away from Moses, and gathered together the most expert magicians, to execute his stratagem; and then came to the appointment
Then Pharaoh gathered his strength (being disconcerted), and returned (having formed a plot)
So Pharaoh withdrew and gathered his guile, then returned
And Pharaoh turned away, and collected his craftsmen and came
So Firaun withdrew, then concerted his stratagem, then came (to the appointed site)
So Pharaoh turned away. Then, he gathered his cunning. After that he approached.
Pharaoh withdrew. He designed his plan and then returned.
Pharoah then withdrew, concerted his plan and came back
Pharaoh went back and concerted all his stratagem and returned for the encounter
So Pharaoh went back and settled his plan, then came
So Firawn went away and brought together (all magicians and made arrangements for) his plan, then came (back).
So Pharaoh withdrew, devised his plan of action, and then came
Then Pharaoh went back (from the meeting), put together his (schemes of) pretension and deception and then came back (at the appointed time)
So Pharaoh went away, and he gathered his scheming then he came
So Pharaoh went away, and he gathered his plan then he came.
So Pharaoh went away, and he gathered his plan then he came.
So Pharaoh turned away, so he gathered/collected his plot/deceit then he came
Thereupon Pharaoh withdrew [with his counsellors] and decided upon the scheme which he would pursue; and then he came [to the tryst]
Then Firaawn turned away and so gathered his plotting; thereafter (he) came up
Then Pharaoh went and gathered his strength, then came (to the appointed tryst)
The Pharaoh returned to organize his plans and then attended the appointment
So, Pharaoh turned back, and put his plot together, then came
‘Pharaoh’ then left, and put together his plot, then came.
So, the pharaoh withdrew and with craftiness, put together a scheme, and then he arrived
Pharaoh then left and put together his plot, then came.
There, Pharaoh drew himself away and concerted an insurrection of necromancers and came back
Pharaoh withdrew and formalised his plans, and came back.
Pharaoh then withdrew, orchestrated his scheme, then returned.
So Pharaoh turned away and agreed his plot, then he came.
Pharaoh withdrew; he gathered his sorcerers and then returned
Pharaoh summoned his forces, then came.
So Pharaoh turned away, decided on his scheme, and then he returned.
So Pharaoh turned away, decided on his scheme, and then returned.
So Pharaoh turned away, so he gathered his plan, then came
So Pharaoh turned his back and gathered his plan (fully), then (on the appointed tryst) he came again
Thereupon Pharaoh withdrew and put together the artful scheme which he would pursue; and then turned up.
Pharaoh turned and collected his strength. (In the next few days he summoned his master debaters, the priests from various towns). And then he came at the appointed time
So Firon turned his back and settled his plan, then came
Then Pharaoh withdrew and concerted his plan and then came to the place of appointment
Then Pharaoh turned away and devised his scheme. Then he came
So Firon (Pharaoh) went away: He came up with his plan, and then came (back)
Pharaoh then withdrew, formulated his plan, and then came back.
Pharaoh turned away, put together his plan, and then came back
So Pharaoh went away, put together his plan, and then came [to Moses]
Then Pharaoh turned his back, and collected his tricks, then he came.
So Pharaoh withdrew: He concerted his plan, and then came (back)
So Pharaoh withdrew: He concerted his plan, and then came (back)
قَالَ لَهُم مُّوسَىٰ وَیۡلَكُمۡ لَا تَفۡتَرُوا۟ عَلَى ٱللَّهِ كَذِبࣰا فَیُسۡحِتَكُم بِعَذَابࣲۖ وَقَدۡ خَابَ مَنِ ٱفۡتَرَىٰ ٦١
Moses said to them, ‘Beware, do not invent lies against God or He will destroy you with His punishment. Whoever invents lies will fail.’
Moses said to them: “Woe to you! You don’t invent a lie against Allah, lest He destroy you by a punishment. Surely, he fails who invents a lie (against Allah).”
Musa said unto them: woe unto you! fabricate not against Allah a lie, lest he extirpate you with a torment, and surely He who fabricateth, loseth
Moses said to them: "Woe betide you. Do not fabricate a lie against God, or He will destroy you with some affliction. For he who fabricates lies is doomed to failure."
Moses said to them, “Woe to you... Do not make up lies against Allah lest He destroys you with a punishment... He who slanders has most definitely lost.”
Musa said to them, ´Woe to you! Do not fabricate lies against Allah or He will annihilate you with His punishment. Fabricators of lies are bound to fail.´
Moses said to them, ‘Woe to you! Do not fabricate a lie against Allah, lest He should annihilate you with a punishment. Whoever fabricates lies certainly fails.’
Moses said to them (warning them before it was too late for them to be warned): "Woe to you! Do not fabricate lies against God (such as falsely describing His clear proofs as sorcery, falsely pretending that His Message to you aims at driving you out of your land, and by adopting other deities than Him), lest He ruin you with a severe scourge. Whoever fabricates a lie is doomed."
Moses said to them, `Woe to you, forge no lies in the name of Allah or He shall destroy you utterly by some calamity and surely he who forges a lie in the name of Allah has ever been unsuccessful.
and Moses said to them, 'O beware! Forge not a lie against God, lest He destroy you with a chastisement. Whoso forges has ever failed.
Moses said to them: “Woe to you, do not fabricate a lie (and attribute it) to God, otherwise He destroys you with a punishment, and anyone who makes up (lies) will fail.”
Moses said: “I warn you, do not come up with fabricated lies meant to deny the Lord; He may destroy you painfully. Know that the one who tries to distort the truth about God will fail miserably
Moses said to him, woe to you. Do not tell a lie against God, lest He destroy you by chastisement. A forger must suffer penalty.
Moses said to them, “Woe to youpl. Do not fabricate lies against Allah or He will destroy youpl with a punishment, and surely, the one who fabricates lies is bound to fail.”
Said Moses to them, 'Woe to you! do not forge against God a lie; lest He destroy you by torment; for disappointed has ever been he who has forged.
Moosa said to them, "Ruin is to you - do not fabricate a lie against Allah, that He may destroy you by a punishment; and indeed one who fabricates lies has failed."
Moses said to them, “Woe unto you. Do not contrive a lie against Allah lest He eradicate you with a punishment and truly whosoever contrives a lie [against Allah] will be met with frustration.”
Moses said unto them, woe be unto you! Do not devise a lie against God, lest he utterly destroy you by some judgment: For he shall not prosper who deviseth lies
Said Moses to him, "Woe to you! Forge you not against Allah a lie; lest He destroy you by punishment. The forger must ever suffer disappointment (or failure)."
and Moses said to them: 'Alas! Do not forge a lie against Allah lest He destroys you with a punishment. Indeed, whosoever forges has failed.
Said Moses to them, "Woe to you! devise not a lie against God: For then will he destroy you by a punishment. They who have lied have ever perished."
Musa addressed those people: “Woe to you, forge not a lie against Allah, lest He destroy you by some punishment; and surely, got destroyed whoever has forged a lie.”
Moses said to them: Woe to you! Devise you not a lie against God so that He put an end to you with a punishment. And, surely, he who devised will be frustrated.
Moses said to them, “Woe to you. Do not invent a lie against Allah; otherwise, He will destroy you by punishment. The inventor must suffer frustration.”
Moses addressed them saying: "Woe to you for this challenge! Do not forge a lie against Allah by calling it a magic, lest He destroy you by a scourge; for whosoever forges a lie will indeed be disappointed."
(At the time of the encounter) Moses said to them: "Woe to you! Do not invent falsehoods against Allah lest He destroy you with a scourge. Surely those who invent lies shall come to grief."
Moses said to them: Woe to you! Forge not a lie against Allah, lest He destroy you by punishment, and he fails indeed who forges (a lie)
Musa said to them, "Sorrowful is your state, do not forge a lie against Allah lest He destroy you by punishment, and one who forges (a lie) surely fails."
Moses said to them, "Woe to you! Do not fabricate a lie against Allah, lest He should destroy you by a punishment. And he, who fabricates, does indeed fail."
Musa (Moses) said to them(the sorcerers): ‘Woe to you! (Beware!) Do not invent a lie against Allah lest He should eliminate you by torment. And surely, he who fabricates a lie (against Allah) is a failure.
Moses said to them: "Woe to you, do not invent lies about God, else the retribution will take you, and miserable is the one who invents."
Moses said to them: "Woe to you, do not invent lies about God, else the retribution will take you, and miserable is the one who invents."
Moses said to them: "Woe to you, do not invent lies about God, else the retribution will take you, and miserable is the one who invents."
Moses said to them: "Your calamity/scandal/grief , do not fabricate/cut and split on (about) God lies/falsifications , so He destroys/uproots you with a torture, and who fabricated/cut and split had failed/despaired ."
Said Moses to them: "Woe unto you! Do not invent lies against God, lest He afflict you with most grievous suffering: for He who contrives [such] a lie is already undone!"
Musa said to them, "Woe to you! Do not fabricate a lie against Allah (or) then He will eradicate you with a torment; and whoever fabricates (a lie) is readily disappointed."
Moses said unto them: Woe unto you! Invent not a lie against Allah, lest He extirpate you by some punishment. He who lieth faileth miserably
Moses told them, (the magicians) "Woe to you if you invent falsehood against God; you will be destroyed by the torment. Whoever invents falsehood against God will certainly be lost."
Musa said to them, .Pity on you, do not fabricate a lie against Allah, lest He should destroy you with a punishment. And loser is he who fabricates a lie
‘Moses’ said unto the magicians summoned by ‘Pharaoh’: "Woe unto you! Fabricate not lies against Allâh, lest He will wipe you out by some punishment. Whosoever fabricates a lie will certainly fail miserably."
Musa said to them. "Woe unto you! Do not make up lies against Allah. He will annihilate you (all) with a torment. Whoever invents lies against Allah fails."
Moses said unto the magicians summoned by Pharaoh: "Woe betide you! Beware of attributing falsehood to Allâh, lest He will wipe you out by some punishment. Whosoever attributes falsehood to (Allâh) will certainly fail miserably."
"Woe betide you", said Mussa to the magicians, "do not devise falsehood against Allah lest He should uproot you by a torment He lays upon the damned. The hopes of those who devise falsehood are doomed to disappointment"
Musa said to him, “Woe to you, do not make up lies about Allah, in case He destroys you with punishment; the one who makes up lies will lose.”
Moses warned the magicians, “Woe to you! Do not fabricate a lie against Allah, or He will wipe you out with a torment. Whoever fabricates ˹lies˺ is bound to fail.”
Musa (Moses) said to them: woe to you, do not invent a lie against Allah so He afflicts you with punishment, and whoever invents (a lie) will be destroyed.
Woe betide you!‘ said Moses to them. ‘Invent no falsehoods against God, or He will obliterate you with a scourge. Those that invent falsehood have ever failed.‘
Moses said to them, "Woe to you. Do you fabricate lies to fight GOD and thus incur His retribution? Such fabricators will surely fail."
Moses said to the magicians summoned by Pharaoh, "Beware! Do not invent lies against God or He will afflict you with a grievous punishment. He who lies shall fail."
Moses said to the magicians summoned by Pharaoh, “Beware! Do not invent lies against God, or He will afflict you with a grievous punishment. He who lies shall fail.”
Moses said for them, “Woe to you. Do not slander against Allah lies, so He will exterminate you with torment. And already failed whoever slandered.”
Moses said to them: 'Woe to you! Do not forge a lie against Allah, lest He destroy you with a chastisement, and indeed he who forges (a lie) fails
Moses said to them: 'Woe betide you! Do not invent any falsehood against God, lest He afflict you with most grievous suffering. He who contrives such a lie is sure to come to grief.'
Moses warned Pharaoh's debaters, "Woe unto you! Invent not a lie against God, lest He afflict you with suffering, for whoever invents such a lie is already undone!"
Musa said to them: Woe to you! do not forge a lie against Allah, lest He destroy you by a punishment, and he who forges (a lie) indeed fails to attain (his desire)
Moses said to them, `Woe to you, forge not a lie against ALLAH, lest HE destroy you utterly by some punishment and, surely, he who forges a lie shall perish.
Moses said to them, “Woe unto you! Do not fabricate a lie against God, lest He should destroy you with a punishment. Whosoever fabricates [lies] has failed.
Musa (Moses) said to them: "Misery upon you! You do not make up a lie against Allah, else He completely destroy (all of) you (at once) with (severe) punishment: Surely, he who makes up lies (against Allah) fails totally!"
Moses cautioned them, “Woe to you! Don’t forge lies against God, lest He destroys you with a punishment. Those who invent falsehoods are doomed to fail.”
Moses said to them, 'Woe to you. Do not fabricate lies against God, or He will destroy you with a punishment. He who invents lies will fail.'
Moses said to the magicians summoned by Pharaoh, "Woe to you! Do not invent a lie against Allah or He will exterminate you with a punishment; and he has failed who invents [such falsehood]."
Moses said to them, 'Woe to you! Do not forge a lie against God; lest He destroy you with a punishment; and certainly, disappointed is he who has forged.'
Moses said to him: Woe to you! Forge not ye a lie against God, lest He destroy you (at once) utterly by chastisement: the forger must suffer frustration!"
Moses said to him: Woe to you! Forge not ye a lie against Allah, lest He destroy you (at once) utterly by chastisement: the forger must suffer frustration!"
فَتَنَـٰزَعُوۤا۟ أَمۡرَهُم بَیۡنَهُمۡ وَأَسَرُّوا۟ ٱلنَّجۡوَىٰ ٦٢
So they discussed their plan among themselves, talking secretly
Then they debated with one another their matter among them, and they kept their talk secret.
Then they wrangled about their affair among themselves, and kept secret their private counsel
So they discussed their strategy among themselves and conferred privately
(The magicians) argued among themselves over their affair, whispering secretively to one another.
They argued among themselves about the matter and had a secret conference.
So they disputed their matter among themselves, and kept their confidential talks secret
(Moses’ warning having influenced some among the sorcerers and the Pharaoh’s men,) they began to debate their affair among themselves, holding a secret counsel
Upon this they (- Pharaoh and his courtiers) began arguing their affair among themselves, and kept (their) discourse secret
And they disputed upon their plan between them, and communed secretl
So, they argued about their affair among themselves, and they kept their private talk secret.
Then they started to talk among themselves (and co-ordinate their activities.
So they disputed, one with another, over their affair, but they kept their talks secret
Then they disagreed with each other about their matter and conversed secretly.
And they argued their matter among themselves; and secretly talked it over
So they differed with one another in their task, and secretly conferred
So they disputed among them about their affair and they kept their counsel secret.
And the magicians disputed concerning their affair among themselves, and discoursed in private
And they argued the matter among themselves, but they kept their counsel secret
They disputed upon their plan with one another, and spoke in secre
And the magicians discussed their plan, and spake apart in secret
Instantly they broke into disputes amongst them regarding their plan, and kept (their) private discussion secret
So they contended between each other about their affair and they kept secret, conspiring secretly.
They argued among themselves over their situation, but they kept their talk secret.
Hearing this, they debated their case among themselves, whispering to one another
Thereupon they wrangled among themselves about the matter and conferred in secret
So they disputed one with another about their affair and kept the discourse secret
So they disputed among themselves about their affair but kept their talk secret.
And the magicians debated among themselves their response to Moses, but kept the discourse secret
Thereupon, they (the sorcerers) disputed amongst themselves about their affair and started whispering inaudibly
So they disputed in their matter between themselves, and they kept secret their council
So they disputed in their matter between themselves, and they kept private their counsel.
So they disputed in their matter between themselves, and they kept private their counsel.
So they disputed/quarreled their matter/affair between them, and they kept the secret conversation secret
So they debated among themselves as to what to do; but they kept their counsel secret
Then they contended among themselves their command, (Or: their affair) and they conferred in secret
Then they debated one with another what they must do, and they kept their counsel secret
They started arguing and whispering to each othe
Then, they disputed among themselves in their matter, and kept their talk secret
They began to debate their affair among themselves and preferred to keep their talk secret.
At that point, they began to dispute among themselves and held secret talks
And They began to debate their affair among themselves and preferred to keep their talk secret.
There and then did the sorcerers dispute and debate their plan among themselves in a secret counsel
So they secretly discussed their plans among themselves.
So the magicians disputed the matter among themselves, conversing privately.
Then they discussed their situation secretly amongst themselves.
They conferred among themselves, whispering to one another
They disputed among themselves, as they conferred privately.
So [the magicians] argued among themselves over their plan but kept their conversation secret.
So [the magicians] argued among themselves over their plan but kept their conversation secret.
So, they disputed their matter between themselves, and they secret, the secret consultation.
Then they disputed upon their affair among themselves and kept the discourse secret
So they debated among themselves as to what to do; but they kept their counsel secret.
On hearing this, they debated among themselves about what they must do but they kept their talk secret
So they disputed with one another about their affair and kept the discourse secret
Then they argued their affair among themselves and conferred in secret
So they debated their affair among themselves and kept secret their intimate discourse
So they disputed, with one another, over their differences, but they kept their talks secret
They discussed their matter amongst themselves and kept their counsel secret.
They disagreed among themselves over their affair, and conferred secretly
So they disputed over their affair among themselves and concealed their private conversation
And they argued their matter between them; they concealed the secret discourse.
So they disputed, one with another, over their affair, but they kept their talk secret
So they disputed, one with another, over their affair, but they kept their talk secret
قَالُوۤا۟ إِنۡ هَـٰذَ ٰنِ لَسَـٰحِرَ ٰنِ یُرِیدَانِ أَن یُخۡرِجَاكُم مِّنۡ أَرۡضِكُم بِسِحۡرِهِمَا وَیَذۡهَبَا بِطَرِیقَتِكُمُ ٱلۡمُثۡلَىٰ ٦٣
saying, ‘These two men are sorcerers. Their purpose is to drive you out of your land with their sorcery and put an end to your time-honoured way of life
They said: “Surely! These 2 magicians intend that they drive you out from your land with their magic, and take away from your superior way.
They said: verily these two are magicians, intending to drive you forth from your land by their magic and to do away with your superior way
(And) said: "These two are surely magicians. They want to deprive you of your land with their magic, and eradicate your distinct way (of life)
(Pharaoh’s magicians) said, “These two are nothing but magicians... They want to drive you out of your land with their magic and destroy your exemplary lifestyle.”
They said, ´These two magicians desire by their magic to expel you from your land and abolish your most excellent way of life,
They said, ‘These two are indeed magicians who intend to expel you from your land with their magic, and to abolish your excellent tradition
(The Pharaoh’s men spoke to the sorcerers, and) they said: "These two men are surely sorcerers intent on driving you out of your land with their sorcery, and doing away with your exemplary way of life
They said, `Surely, these two (brothers, Moses and Aaron) are sorcerers who seek to drive you out of your country by dint of their sorcery and to do away with your ideal religious traditions
saying, 'These two men are sorcerers and their purpose is to expel you out of your land by their sorcery, and to extirpate your justest way
They said: “These are two magicians who want to drive you out of your land with their magic, and do away with your outstanding (religious) way.
They said: “These are only two magicians who would like to take your properties and destroy your way of life.”
They said, “These two are certainly illusionists. Their object is to drive you out from your land with their illusions, and to do away with your most cherished institutions
They said, “These two are nothing but sorcerers who want to evict you from your land with their sorcery and abolish your exemplary way of life.
Said they, 'These twain are certainly two magicians, who wish to turn you out of your land by their magic, and to remove your most exemplary doctrine
They said, "Undoubtedly these two are magicians for sure, who wish to expel you from your land by the strength of their magic, and destroy your exemplary religion!"
They said, “These two are surely sorcerers. They intend to drive you out from your land with their magic and [they intend] to do away with your way, the most exemplary.”
And they said, these two are certainly magicians: They seek to dispossess you of your land by their sorcery, and to lead away with them your chiefest and most considerable men
Said they, "These two are certainly two expert magicians, who wish to turn you out of (authority in) the land by their magic, and to remove your most cherished (or exemplary) traditions (doctrines, institutions)
saying: 'These two are sorcerers whose aim is to drive you from your land by their sorcery and destroy your noble ways
They said, "These two are surely sorcerers: fain would they drive you from your land by their sorceries, and lead away in their paths your chiefest men
They said: “Verily, these are two persons, definitely, two magicians, both intend that they both may drive you out from your land (country) through the sorcery of the two, and they both may vanish tahead of state away your cherished way of life
They said: Truly, these two are the ones who are sorcerers who want to drive you out from your region with their sorcery and take away your most ideal behavior.
They said, “These two are magicians. Their objective is to drive you from your land with magic. They want to destroy your cherished traditions.
Finally they said: "These two (Moses and Haroon) are certainly expert magicians who intend to drive you out from your land with their magic and to do away with your best traditions
Some of them said: "These two are magicians, who want to drive you out of your land with their magic and to destroy your excellent way of life
They said: These are surely two enchanters who would drive you out from your land by their enchantment, and destroy your excellent institutions
They said, "These two are surely magicians who intend to drive you out of your land by their magic and do away with your exemplary traditions.
They said (among themselves), "Indeed, these two are just magicians. They wish to turn you out of your land by their magic and to deprive you of your best traditions."
They said: ‘These two are really magicians who have the intention to drive you out of your land with sorcery, and put an end to your exemplary culture and religion
They said: "These are but two magicians who want to take you out of your land with their magic, and they want to do away with your ideal way."
They said: "These are but two magicians who want to take you out of your land with their magic, and they want to do away with your ideal way."
They said: "These are but two magicians who want to take you out of your land with their magic, and they want to do away with your ideal way."
They said: "That those two (are) two magicians/sorcerers (E), they (B) want/intend that they (B) bring you out from your land/Earth with their (B)'s magic/sorcery, and they (B) go/eliminate with your way/religious approach/habit the best example
saying [to one another]: "These two are surely sorcerers intent on driving you from your land by their sorcery, and on doing away with your time-honoured way of life
They said, "Decidedly these two (men) are indeed (both) sorcerers; they would (like) to drive you out of your land by their sorcery, and go away with your exemplary mode (of life)
They said: Lo! these are two wizards who would drive you out from your country by their magic, and destroy your best traditions
and said, "These two people are magicians. They want to expel you from your land through their magic and to destroy your own tradition
Said they, .Certainly, these two are sorcerers who wish to drive you out from your land, and do away with your excellent way of life
They said: "Well, these two are (expert) sorcerers, who intend to drive you out from your land with their sorcery and eradicate your exemplary way of life.
At length they said, "These two are just magicians trying to evict you from your land by their spells. They want to deprive you of your exemplary way of life."
They said: "Well, these two are (expert) sorcerers, who intend to drive you out from your land with their sorcery and eradicate your exemplary way of life.
They concluded, thus; "these two men Mussa and Harun are necromancers planning to drive you people out of your land by their magic and do away with your exemplar constitution"
They said, “These two magicians want to drive you out of your country with their magic, and put an end to your cherished lifestyle.”
They concluded, “These two are only magicians who want to drive you out of your land with their magic, and do away with your most cherished traditions.
They said: these are two magicians who want to expel you from your land with their magic and take away your traditions.
They said: ‘These two are sorcerers who intend to drive you from your land by their sorcery and do away with your best traditions
They said, "These two are no more than magicians who wish to take you out of your land with their magic, and to destroy your ideal way of life.
They said, "these are two magicians who want to drive you out of your land with their magic and to abolish your most exemplary way of life.
They said, “these are two magicians who want to drive you out of your land with their magic and to abolish your cherished way of life.
They said, “That these two magicians are wanting to exit you out of your land with their magic and go with your exemplary manner.
They said: 'These two are certainly two sorcerers who intend to drive you out from your land by their sorcery and wipe out your superior way
They said: 'These two are surely sorcerers intent on driving you away from your land by their sorcery, and on doing away with your exemplary way of life.
The chiefs, seeing their hesitation, said to the debaters, "Behold, these two are wizards of logic, capable of carrying the masses with them, destroying your time-honored traditions, and thus estranging you in your own country or causing a great rebellion that drives you out of the land."
They said: These are most surely two magicians who wish to turn you out from your land by their magic and to take away your best traditions
They said, `Certainly these two are magicians who seek to drive you out from your land by their magic and to destroy your best way of life
They said, “These two are sorcerers who wish to expel you from your land with their sorcery and to do away with your exemplary way of life
They (Pharaoh and his people) said: "Surely, these two are truly (top) magicians: Their idea is to drive you out from your land with their magic, and to get rid of your most respected customs
They declared, “These two are magicians who intend to expel you from your land with their magic and abolish your exemplary way of life.
They said, 'These two are magicians who want to drive you out of your land with their magic, and to abolish your exemplary way of life
They said, "Indeed, these are two magicians who want to drive you out of your land with their magic and do away with your most exemplary way
They said, 'These two are certainly two magicians, they wish to turn you out of your land with their magic, and to remove your exemplary way.
They said: "These two are certainly (expert) magicians: their object is to drive you out from your land with their magic, and to do away with your most cherished institutions
They said: "These two are certainly (expert) magicians: their object is to drive you out from your land with their magic, and to do away with your most cherished institutions
فَأَجۡمِعُوا۟ كَیۡدَكُمۡ ثُمَّ ٱئۡتُوا۟ صَفࣰّاۚ وَقَدۡ أَفۡلَحَ ٱلۡیَوۡمَ مَنِ ٱسۡتَعۡلَىٰ ٦٤
So gather your resources and line up for the contest. Whoever wins today is sure to prosper.’
So devise your plot and then assemble in a row.” (Pharaoh said): “And indeed he who overcomes today will be successful.”
Wherefore devise your stratagem, and then come in a row; and prospered to-day is he who overcometh
So prepare your strategy and come forward. He alone shall win today who is superior."
“So put together your tricks and come forward in a line... Whoever prevails today has surely attained salvation”
so decide on your scheme and then arrive together in force. He who gains the upper hand today will definitely prosper.´
So summon up your ingenuity, then come in ranks. Today he who has the upper hand will be saved!’
"So gather your devices, and then come in ordered ranks (as an organized, unified force), for the one who gains the upper hand today has surely triumphed."
`Therefore you had better consolidate your resources, then come forward arrayed in a body and indeed he alone who gains the upper hand (and wins) shall be successful today.
So gather your guile; then come in battle-line. Whoever today gains the upper hand shall surely prosper
So, get your plan together, then come as a unit, and whoever overcomes today will succeed.”
“Let us get together and face them and face them as a united front. whoever wins today has really made it.”
“Therefore concoct your plan, and then assemble in ranks. He wins today who gains the upper hand.
So decide yourpl plot, then come, lined up (in ranks); and the one who gains the upper hand is surely bound to succeed today.”
Collect therefore your tricks, and then form a row; for he is prosperous today who has the upper hand.
"Therefore strengthen your scheme, and come forth in rows; indeed whoever dominates this day has succeeded."
Therefore put together your plans and then come forward in a row and whosoever gets the upper hand today surely will prosper.
Wherefore collect all your cunning, and then come in order: For he shall prosper this day, who shall be superior
Collect, therefore, your tricks (or lay your plans), and then form a row (or battle line); for he who has the upper-hand this day will be successful indeed."
Gather your guile and then lineup a rank those who gain the upper hand today shall indeed prosper.
So muster your craft: then come in order: well this day shall it be for him, who shall gain the upper hand."
So assemble in the interest of your plot, then assault in row. And indeed, became successful this day whoever got the higher position.
So summon up your cunning. Again, approach ranged in rows. And, truly, he who prospered this day is whoever gained the upper hand.
“Go ahead and design your plan, and then assemble in ranks. The one who wins today will surely prosper.”
Therefore, muster up all devices and face them with a united front." Finally when the day of confrontation came, Pharoah said: " Whoever comes out victorious this day shall prevail."
So muster all your stratagem and come forth in a row. Whoever prevails today shall triumph."
So settle your plan, then come in ranks, and he will succeed indeed this day who is uppermost
So collectively decide (about) your plan, then come in ranks, so one who is uppermost this day will indeed be successful."
"So do combine your plan, and then come in line. And he that is superior will certainly win this day."
(They mutually decided.) So, collect all your tricks (of magic), and come into the arena (together) in a queue, and the one who prevails today will be victorious.
"So agree your scheme, then come as one front. Whoever wins today will succeed."
"So agree your plan, then come as one front. Whoever wins today will succeed."
So agree your plan, then come as one front. Whoever wins today will succeed.
So gather/collect your plot/deceit then come/bring (it in) a row/line , and had succeeded/won today who (is) defeated/overcame, and became dignified
Hence, [O sorcerers of Egypt,] decide upon the scheme which you will pursue, and then come forward in one single body: for, indeed, he who prevails today shall prosper indeed!"
So gather your plotting, (and) there- after come up in ranks; (i.e., in battle, ranks) and whoever seeks exaltedness today will readily prosper."
So arrange your plan, and come in battle line. Whoso is uppermost this day will be indeed successful
Bring together your devices and come forward in ranks; the winner will, certainly, have great happiness"
So, make your plot firm and come forth in one row. Successful today is the one who prevails
Thus, orchestrate your plan, and then come in ordered ranks. Whosoever overcomes this day will definitely be the successful."
"So rally all your tricks, then act in unison. Whoever triumphs today will prosper!"
Now, therefore, orchestrate your plan and then come in ordered ranks. Whosoever overcomes this day will definitely be the successful."
"Therefore", they added, "gather up your thoughts and muster your wits to work out an over -mastering plan and come in imposing lines, for he who gains the upper hand shall be the winner"
Therefore, put together your plans and then come organised in rows. Whoever triumphs today will succeed
So orchestrate your plan, then come forward in ˹perfect˺ ranks. And whoever prevails today will certainly be successful.”
So agree on your plot, then come in ranks, and today the one who comes out on top will be successful.
Muster all your forces and array them in their ranks; those who win today will surely triumph.‘
"Let us agree upon one scheme and face them as a united front. The winner today will have the upper hand."
So gather your resources and line up for the contest. And whoever succeeds today will prosper."
So gather your resources and line up for the contest. And whoever succeeds today will prosper.”
So gather your plans and come as one row. And today already gained whoever will be higher.”
Therefore gather your plan (fully); then come in (an orderly) line, and whoever today is uppermost will be indeed successful
Hence, decide on the scheme you will pursue, and then come forward in one single body. For, indeed, he who prevails today shall ever be successful.'
The chiefs took matters very seriously and commanded the debaters, "So arrange your plan, and face Moses and Aaron as a united front. Indeed, he is the victor today who gains the upper hand."
Therefore settle your plan, then come standing in ranks and he will prosper indeed this day who overcomes
`Concert, therefore, your plan; and then come forward in a body. And, surely, he who gains ascendancy this day shall prosper.
So gather your plot, then come in ranks. Today, whosoever gains the upper hand will surely have prospered!
"Therefore make up your plot, and then assemble in (ordered) ranks: And today he who gains the upper hand, wins (all)."
So, formulate your strategy and come forward as a united front. And indeed, he will succeed this day who is superior.”
So settle your plan, and come as one front. Today, whoever gains the upper hand will succeed.'
So resolve upon your plan and then come [forward] in line. And he has succeeded today who overcomes."
So put together your plot, then come in a row; and verily, he is prosperous today who has the upper hand.'
"Therefore concert your plan, and then assemble in (serried) ranks: He wins (all along) today who gains the upper hand."
"Therefore concert your plan, and then assemble in (serried) ranks: He wins (all along) today who gains the upper hand."
قَالُوا۟ یَـٰمُوسَىٰۤ إِمَّاۤ أَن تُلۡقِیَ وَإِمَّاۤ أَن نَّكُونَ أَوَّلَ مَنۡ أَلۡقَىٰ ٦٥
They said, ‘Moses, will you throw first or shall we?’
They said: “O Moses! Either you throw first or we are the first who will throw?”
They said: either thou cast down, or we shall be the first to cast down
They said: "Either you cast (your spell), O Moses, or we shall cast it first."
They said, “O Moses! Either you throw first or we shall be the first to throw.”
They said, ´Musa, will you throw or shall we be the first to throw?´
They said, ‘O Moses! Either you will throw down, or we shall be the first to throw.’
They (the sorcerers) said: "Moses, either you throw or we will be the first to throw!"
(The sorcerers) said, `Moses! either you present (first what you have) or we shall be the first to present (what we have).
They said, 'Moses, either thou wilt cast, or we shall be the first to cast.
They said: “Moses, do you throw or are we to throw first?”
They said: “O.K. Moses, who should start first?”
They said, “O Moses, would you rather that you throw first, or that we be the first to throw?
They said, “O Moses, either you cast or we will be the first to cast.”
Said they, 'O Moses! either thou must throw, or we must be the first to throw.
They said, "O Moosa, either you throw first - or shall we throw first?"
They said, “O Moses, either you throw or we be the ones who are the first to throw.”
They said, O Moses, whether wilt thou cast down thy rod first, or shall we be the first who cast down our rods
Said they, "O Moses! Either you must throw first, or let us throw first."
They said to Moses: 'Will you throw down or shall we be the first
They said, "O Moses, wilt thou first cast down thy rod, or shall we be the first who cast?"
They said: “O Musa! If it is that you drop (your rod) or if it is that we become the first that dropped (the articles)?
They said: O Moses! Either thou wilt cast or let us be the first to cast.
[On that day,] (Pharaoh’s magicians) said, “Moses, do you want to throw first, or do you want us to throw first?”
The magicians said: "O Moses! Will you throw down first or shall we?"
The magicians said: "Moses, will you throw down or shall we be the first to throw?"
They said: O Moses, wilt thou cast, or shall we be the first to cast down
They said, "O Musa! will you throw or shall we be the first to throw?"
They said (aloud), "O Moses! Will you do your act, or shall we be the first to do it?"
(The magicians) said: ‘O Musa (Moses), either you cast (your thing) or we become the first ones to cast.
They said: "O Moses, either you cast down or we will be the first to cast down."
They said: "O Moses, either you cast down or we will be the first to cast down."
They said: "O Moses, either you cast or we will be the first to cast."
They said: "You Moses either that you throw , or that we be first who threw ."
Said [the sorcerers]: "O Moses! Either thou throw (thy staff first], or we shall be the first to throw."
They said, "O Musa, (Moses) either you will cast, or we will be the first to cast."
They said: O Moses! Either throw first, or let us be the first to throw
They said, "Moses, would you be the first to show your skill or should we be the first to throw down our devices?"
They said, .O Musa, either you throw (first), or shall we be first to throw?
They said: "O ‘Moses’! Either you throw or we will be the first to throw."
They said, "Oh Musa, either you cast (your spell) first, or else let us be the first to cast (the spell)."
They said: "O’ Moses! Either you throw or we will be the first to throw."
Face to face with Mussa, they said to him: "Would you like to cast down your staff first or shall we cast ours first!"
The magicians said, “Musa, either you throw or we’ll throw first.”
They said, “O Moses! Either you cast, or let us be the first to cast.”
They said: oh Musa (Moses), either you throw or we throw first.
They said: ‘Moses, either you throw down, or we shall be the first to throw?‘
They said, "O Moses, either you throw, or we will be the first to throw."
They said, "Moses, either you throw, or we will be the first to throw."
They said, “Moses, either you throw, or we will be the first to throw.”
They said, “O Moses, either you throw, or we will be the first who throw.?”
They (the sorcerers) said: 'O' Moses! Will you throw, or shall we be the first who throw?'
Said [the sorcerers]: 'Moses! Either you throw [first], or we shall be the first to throw.'
The debaters asked, "O Moses! Do you begin or shall we go first?"
They said: O Musa! will you cast, or shall we be the first who cast down
They said, `O Moses, either do thou cast first, or we shall be the first to cast.
They said, “O Moses! Either you cast, or we shall be the first to cast.
They said; "O Musa (Moses)! Either you be the one who throws (first) or will we be the first to throw?"
They challenged, “O Moses, either you throw, or we will be the first to throw.”
They said, 'O Moses, either you throw, or we will be the first to throw.'
They said, "O Moses, either you throw or we will be the first to throw."
They said, 'O Moses! Either you throw or we will be the first who throw.'
They said: "O Moses! whether wilt thou that thou throw (first) or that we be the first to throw?"
They said: "O Moses! whether wilt thou that thou throw (first) or that we be the first to throw?"
قَالَ بَلۡ أَلۡقُوا۟ۖ فَإِذَا حِبَالُهُمۡ وَعِصِیُّهُمۡ یُخَیَّلُ إِلَیۡهِ مِن سِحۡرِهِمۡ أَنَّهَا تَسۡعَىٰ ٦٦
‘You throw,’ said Moses, and––lo and behold!––through their sorcery, their ropes and staffs seemed to him to be moving
(Moses) said: “Nay, you throw (first)!” Then behold! their ropes and their sticks appeared to him (Moses) as though they moved fast by their magic,
He said: nay, cast ye down. And lo! their cords and their staves were made to appear to him by their magic as though they were running
Moses said: "No. You cast it first" Then it seemed to Moses that by their magic their cords and rods were flying
(Moses) said, “No, you throw”... And behold! By their magic, their ropes and staffs appeared (in his imagination) as though they were moving rapidly towards him.
He said, ´No, you throw!´ And suddenly their ropes and staffs appeared to him, by their magic, to be slithering about.
He said, ‘Rather you throw down first.’ Behold, their ropes and staffs appeared to him by their magic to wriggle swiftly
He said: "No, you throw first!" And there and then, by their sorcery, their ropes and their staffs seemed to him to be slithering
(Moses) said, `Nay, you present first what you have.' (Accordingly they were the first to present. No sooner did they present them) lo! their cords and their staves, appeared to him (- Moses) by their trickstery only as though they ran about
'No,' said Moses. 'Do you cast!' And lo, it seemed to him, by their sorcery, their ropes and their staffs were sliding
He said: “No, you throw (first).” So suddenly their ropes and their canes appeared to him as if they were moving fast because of their magic.
Moses replied: “Go ahead.” Their ropes and sticks put a live show on the scene
He said, “No please, throw first.” Then behold, their ropes and their staffs. And it seemed to him on account of their illusions that they began to move
He said, “Rather, youpl cast.” And suddenly, their ropes and staffs were made to appear to him, because of their sorcery, to be slithering.
He said, 'Nay, throw ye!' and lo! their ropes and their staves appeared to move along
He said, "Rather, you may throw"; thereupon their cords and their staves, by the strength of their magic, appeared to him as if they were (serpents) moving fast
He said, “Nay, you throw” and behold their ropes and their sticks due to their magic was made to appear to him to be in real motion.
He answered, do ye cast down your rods first. And behold, their cords and their rods appeared unto him, by their enchantment, to run about like serpents
He said, "Nay, you throw first!" And lo! Their ropes and their staves appeared to move along
Moses replied: 'No, you throw first. ' And by their sorcery it seemed to him that their ropes and staffs were sliding
He said, "Yes, cast ye down first." And lo! by their enchantment their cords and rods seemed to him as if they ran
(Musa) said: "All right! You throw (first)." Then behold, their ropes and their rods appear to him, by their magic-effect that they move (like snakes)
He said: Nay! You cast. That is when their ropes and their staffs seem to him to be, by their sorcery, as though they are sliding.
He said, “You go ahead and be first.” [The magicians threw down ropes and rods.] Their ropes and their rods, as it seemed to (Moses) because of their magic, were animated [like snakes].
Moses replied: "Go ahead, throw down first." Suddenly it appeared to Moses as if their cords and staffs were moving about because of their magic
Moses replied: "No, let it be you to throw first." Then suddenly it appeared to Moses, owing to their magic, as if their ropes and staffs were running
He said: Nay! Cast you down. Then lo! their cords and their rods -- it appeared to him by their enchantment as if they ran
He said, "No! you throw." So when (they threw), their ropes and their rods appeared to him, due to their magic, as if they were in motion.
He said, "No! You do it." And lo! Their ropes and their sticks appeared to him (Moses), by their magic, as if they were moving
(Musa [Moses]) said: ‘Rather you cast down.’ Then the sight was that suddenly their cords and rods, by the effect of their magic, seemed to Musa (Moses) as if they were slithering (on the ground)
He said: "No, you cast down." So their ropes and staffs appeared from their magic as if they were moving
He said: "You cast down." So their ropes and staffs appeared from their magic as if they were moving.
He said: "You cast." So their ropes and staffs appeared from their magic as if they were moving.
He said: "Rather you throw ." So then their ropes/ties and their sticks/canes is imagined/believed to him from their magic/sorcery that it hastens/moves quickly
He answered: "Nay, you throw [first]." And lo! by virtue of their sorcery, their [magic] ropes and staffs seemed to him to be moving rapidly
He said, "No indeed, you cast!" Then only then, their ropes and their staffs were made to appear to him, by their sorcery, to be gliding along
He said: Nay, do ye throw! Then lo! their cords and their staves, by their magic, appeared to him as though they ran
Moses said, "You throw first." When they did, their ropes and staffs through their magic seemed to be moving
He said, .Rather, you throw. Then, suddenly their ropes and sticks seemed to him, due to their magic, as if they were running
He said: "Nay! You, do cast first! Then behold their ropes and their sticks, by their sorcery, appeared to him as though they were slithering.
(Musa) said, "No! You go first. Then suddenly, because of their spell, it appeared to him that their ropes and sticks (were snakes and) were creeping about swiftly."
He said: "Nay! You, do cast first! Then behold their ropes and their sticks, by their sorcery, appeared to him as though they were slithering.
"But", Mussa said, "you cast first", and there, their ropes and their rods seemed as though they were living serpents in motion
Musa replied, “You throw first!” So by their magic, their ropes and sticks appeared to him to be moving around.
Moses responded, “No, you go first.” And suddenly their ropes and staffs appeared to him—by their magic—to be slithering.
He said: no, you throw, then their ropes and sticks appeared to move with their magic.
Throw you down,‘ he said. And lo! by their sorcery their ropes and staffs appeared to Moses‘ eyes as though they were running
He said, "You throw." Whereupon, their ropes and sticks appeared to him, because of their magic, as if they were moving.
He said, "No, you throw." And, behold! Their ropes and staffs seemed to him from their sorcery to move [like snakes].
He said, “No, you throw.” And, behold! Their ropes and staffs seemed to him from their sorcery to move [like snakes].
He said, “Nay, but you throw.” So hence, their ropes and staff seemed to him from their magic that they were striving.
He (Moses) said: 'Nay, do you throw (yours)!' Then behold, their ropes and their rods seemed to him, by their sorcery, as if they were sliding
He answered: 'You throw first!' And by virtue of their sorcery, their ropes and staffs seemed to him to be moving rapidly.
He said, "Nay, you go first." Their smart presentation appeared to him to put life into otherwise feeble arguments with their logic wandering in different directions. (They were throwing the ropes of falsehood against the Rope of Allah)
He said: Nay! cast down. then lo! their cords and their rods-- it was imaged to him on account of their magic as if they were running
Moses said, `Nay, cast ye.' Then lo ! their cords and their staves appeared to him, by their magic, as though they ran about
He said, “Nay, you cast.” Then, behold, their ropes and their staffs appeared to him, through their sorcery, to move swiftly
He said: "No, you throw first!" Then look, their ropes and their rods— So it appeared to him, because of their magic— Began to be in life-like movement
He replied, “Rather, you throw.” And suddenly, their ropes and staffs seemed to him from their magic that they were moving.
He said, 'You throw.' And suddenly, their ropes and sticks appeared to him, because of their magic, to be crawling swiftly
He said, "Rather, you throw." And suddenly their ropes and staffs seemed to him from their magic that they were moving [like snakes]
He said, 'Nay, you throw.' And lo, their ropes and their staves. Seemed to him from their magic that they were moving.
He said, "Nay, throw ye first!" Then behold their ropes and their rods-so it seemed to him on account of their magic - began to be in lively motion
He said, "Nay, throw ye first!" Then behold their ropes and their rods-so it seemed to him on account of their magic - began to be in lively motion
فَأَوۡجَسَ فِی نَفۡسِهِۦ خِیفَةࣰ مُّوسَىٰ ٦٧
Moses was inwardly alarmed
so Moses conceived a fear in himself.
Then a kind of fear in his soul Musa felt
And Moses felt afraid within himself
Moses felt apprehensive inside!
Musa experienced in himself a feeling of alarm.
Then Moses felt a fear within his heart
Then Moses felt in his soul a bit apprehensive (that people may have been influenced by their sorcery)
So Moses felt afraid in his mind (lest the people be misled by their glittering tricks)
and Moses conceived a fear within him
Then Moses had a sensation of fear in himself.
Moses was overcome with fear
Then Moses sensed fear in himself
So Moses felt apprehensive within himself.
And Moses felt a secret fear within his soul
And Moosa sensed fear in his heart
So Moses sensed a fear within himself.
Wherefore Moses conceived fear in his heart
And Moses felt a secret fear within his soul
Moses became fearful within himself
And Moses conceived a secret fear within him
So Musa conceived a fear in himself
So Moses sensed awe in himself.
Moses panicked and felt afraid.
and Moses conceived fear within himself
So Moses´ heart was filled with fear
So Moses conceived fear in his mind
So Musa conceived a fear in his mind.
So Moses felt a fear rising within him
Now Musa (Moses) felt a sort of hidden fear in his heart
And Moses held some fear in himself
And Moses held some fear in himself.
And Moses held some fear in himself.
So he felt inner horror/fear in himself hiddenly/secretly Moses
and in his heart Moses became apprehensive
So Musa entertained a fright within himself
And Moses conceived a fear in his mind
Moses felt afraid within himself
So, Musa concealed some fear in his heart
‘Moses’ conceived a fear within him.
A sense of fear came over Musa
So Moses conceived a fear within him.
A wave of terror swept over Mussa in his innermost being
Musa was alarmed.
So Moses concealed fear within himself.
So Musa (Moses) sensed fear in himself.
Moses was much alarmed
Moses harbored some fear.
Moses felt fear within himself
Moses felt fear within himself
So Moses felt apprehensive within himself.
Then Moses felt in himself a fear
And in his heart Moses became apprehensive.
Moses feared in his heart that their expertise of playing with words might influence the audience. (7:116)
So Musa conceived in his mind a fear
And Moses conceived a fear in his mind
whereat Moses conceived a fear in his soul
So Musa (Moses), in his mind had a (sort of) fear
And Moses felt fear within himself.
So Moses felt apprehensive within himself
And he sensed within himself apprehension, did Moses
And Moses felt a fear within his soul.
So Moses conceived in his mind a (sort of) fear
So Moses conceived in his mind a (sort of) fear
قُلۡنَا لَا تَخَفۡ إِنَّكَ أَنتَ ٱلۡأَعۡلَىٰ ٦٨
but We said, ‘Do not be afraid, you have the upper hand
We (Allah) said: “You don’t fear! Surely, you will have the upper hand.
We said: fear not! verily thou! thou shalt be the superior
We said to him: "Fear not. You will certainly be victorious
We told him, “Do not be afraid! Indeed, you, yes you, shall prevail”
We said, ´Have no fear. You will have the upper hand.
We said, ‘Do not be afraid. Indeed you will have the upper hand
We said: "Do not fear! You surely, you are the uppermost
We said (to him), `Have no fear. Surely, it is you who shall be the uppermost
We said unto him, 'Fear not; surely thou art the uppermost
We said: “Do not fear, indeed you are superior,
I said to him: “Do not be afraid; you will have the upper hand.”
We said, “Fear not, for you have indeed the upper hand
We said, “Be not afraid; yousg are the highest.
Said we, 'Fear not! thou shalt have the upper hand
We said, "Do not fear - it is you who is dominant."
We said, “Do not fear truly you are the one who will have the upper hand.
But we said unto him, fear not; for thou shalt be superior
Said We, "Fear not! You shall have the upper hand
But We said to him: 'Do not be afraid; you shall surely be the uppermost
We said, "Fear not, for thou shalt be the uppermost
We said: “Fear not, surely, you are the higher one
We said: Fear not! Truly, thou, thou art lofty!
We said, “Fear not! You have the advantage.
We said: "Do not be afraid! You will surely come out on top
We said to him: "Have no fear; for it is you who will prevail
We said: Fear not, surely thou are the uppermost
We said, "Do not fear, you will certainly be uppermost,
WE said, "Fear not, you shall indeed have the upper hand."
We said (to Musa [Moses]): ‘Do not fear. Verily, you will have the upper hand
We said: "Do not fear, you will best them."
We said: "Do not fear, you will best them."
We said: "Do not fear, you will best them."
We said: "Do not fear, that you, you are the highest/mightiest ."
[But] We said: "Fear not! Verily, it is thou who shalt prevail
We said (to Musa), "Do not fear (anything); surely you (yourself) are the most exalted
We said: Fear not! Lo! thou art the higher
We told him, "Do not be afraid for you will be the winner
We said, .Do not be scared. Certainly, you are to be the upper most
We (-Allâh-) said: “Do not be afraid! Certainly, it is you who are the preponderant.
We said, "Do not be afraid. You will be the one to triumph, for sure!"
We said: “Don’t be afraid! Surely, it is you who are the preponderant.
Allah inspired to him: "Do not be alarmed O Mussa", "nor be pervaded with fear. You have mastery over them and indeed you have the upper hand"
We told him, “Don’t worry, you will have the upper hand.
We reassured ˹him˺, “Do not fear! It is certainly you who will prevail.
We said: do not fear, you will come out on top.
We said: ‘Have no fear; you shall surely win.
We said, "Have no fear. You will prevail.
but, God said, "Have no fear. You will have the upper hand.
but, God said, “Have no fear. You will have the upper hand.
We said, “Do not be afraid, surely you are the uppermost.
Said We: 'Fear not! Verily you are the uppermost
But We said [to him]: 'Have no fear! It is you who shall certainly prevail.
We said, "Fear not! Verily, it is you who will prevail
We said: Fear not, surely you shall be the uppermost
WE said, `Fear not, for thou wilt have the upper hand
We said, “Fear not! Truly thou art uppermost
We (Allah) said: "Fear not! Because you truly have the upper hand
We said, “Don’t be scared; you have the upper hand.
We said, 'Do not be afraid, you are the uppermost
Allah said, "Fear not. Indeed, it is you who are superior
We said, 'Fear not. Indeed you are the higher.
We said: "Fear not! for thou hast indeed the upper hand
We said: "Fear not! for thou hast indeed the upper hand
وَأَلۡقِ مَا فِی یَمِینِكَ تَلۡقَفۡ مَا صَنَعُوۤا۟ۖ إِنَّمَا صَنَعُوا۟ كَیۡدُ سَـٰحِرࣲۖ وَلَا یُفۡلِحُ ٱلسَّاحِرُ حَیۡثُ أَتَىٰ ٦٩
Throw down what is in your right hand: it will swallow up what they have produced. They have only produced the tricks of a sorcerer, and a sorcerer will not prosper, wherever he goes.’
And throw that which is in your right hand! It will swallow up all that they have made. They have made only trick of a magician, and the magician will never be successful no matter whatever (amount of skill) he may possess.”
And cast thou down that which is in thy right hand: it shall swallow up that which they have wrought; They have wrought only a magician's stratagem; and the magician prospereth not wheresoever he cometh
Throw down what is in your right hand: It will swallow up what they have conjured. For what they have fashioned is only a trick of the sorcerer; and a sorcerer does not succeed wherever he may come."
“Leave that which is in your right hand and let it swallow what they have wrought... For they have only wrought a magician’s trick... A magician shall never succeed wherever he may go.”
Throw down what is in your right hand. It will swallow up their handiwork. Their handiwork is just a magician´s trick. Magicians do not prosper wherever they go.´
Throw down what is in your right hand, and it will swallow what they have conjured. What they have conjured is only a magician’s trick, and the magician does not fare well wherever he may show up.’
"Throw that which is in your right hand: it will swallow up all that they have contrived. What they have contrived is only a sorcerer’s artifice. And a sorcerer can never prosper whatever he may aim at."
`Now, cast down (on the ground) that (staff} which you have in your right hand. It will destroy all their artifices, for all they have wrought is nothing more than a device of a sorcerer, and the beguiler shall never succeed whichever way he may choose (to beguile).
Cast down what is in thy right hand, and it shall swallow what they have fashioned; for they have fashioned only the guile of a sorcerer, and the sorcerer prospers not; wherever he goes.
and throw down what is in your right hand (your cane), it swallows what they have produced. Indeed, what they have produced is only a magician’s trick, and the magician does not succeed wherever he goes.”
“Throw your staff and it will swallow up all their sham fabrications. What they have come up with is only an illusion, and the magicians will never succeed, no matter how much of an impressive show they put on the scene
“Present that which is in your right hand. Quickly it will swallow up that which they had faked. What they had faked is but an illusionist’s trick and the illusionist thrives not, no matter where he goes.
And cast what is in your right hand—it will swallow what they have crafted; what they have crafted is only a sorcerer’s trickery, for the sorcerer will not succeed wherever he may go.”
Throw down what is in thy right hand; and it shall devour what they have made. Verily, what they have made is but a magician's trick; and no magician shall prosper wherever he comes.
"And cast down which is in your right hand - it will devour all that they have fabricated; what they have made is only a magician’s deceit; and a magician is never successful, wherever he comes."
And throw that which is in your right hand it will swallow up all that they have fabricated” and they have fabricated nothing except the tricks of a magician but the magician will not prosper no matter from which way he comes.
Therefore cast down the rod which is in thy right hand; and it shall swallow up the seeming serpents which they have made: For what they have made is only the deceipt of an enchanter; and an enchanter shall not prosper, whithersoever he cometh
"Throw what is in your right hand; and it shall devour what they have made. Verily, that which they have made is but a magician´s trick; and no magician shall prosper whatever skill he has."
Throw that which is in your right hand. It will swallow up that which they have made, for that which they made is but the guile of a sorcerer. Wherever he goes the sorcerer does not prosper.
Cast forth then what is in thy right hand: it shall swallow up what they have produced: they have only produced the deceit of an enchanter: and come where he may, ill shall an enchanter fare."
And cast down (on the ground) what is in your right (hand), it will swallow up what they have wrought. Surely, what they have wrought (is only a) magician’s trick, and a magician shall never be successful from wherever (with whatever tricks and skills) he had come.
And cast what is in thy right hand. It will swallow what they crafted. What they crafted is not but the cunning of one who is a sorcerer. And the one who is a sorcerer will not prosper in whatever he approached.
“Throw that [staff] which is in your right hand. It will immediately swallow that which they have faked, which is merely a magician’s illusion. The sorcerer will not flourish no matter where he goes.”
Throw that which is in your right hand. It will swallow up all that they have produced. What they have produced is nothing but a magician’s trick, and a magician can never succeed against a miracle no matter how skillful he may be."
And throw down what is in your right hand; it will swallow up all that they have wrought. They have wrought only a magician´s stratagem. A magician cannot come to any good, come whence he may."
And cast down what is in thy right hand -- it will eat up what they have wrought. What they have wrought is only the trick of an enchanter, and the enchanter succeeds not wheresoever he comes from
and throw that which is in your right hand, it will swallow that which they have made. (What) they have made is only a magician's plot and the magician will not be successful wherever he goes."
"And cast down that which is in your right hand. It shall devour what they have contrived. They have contrived only what a magician could plan. And the magician shall not succeed wherever he may have come from."
And cast down (this staff) that is in your right hand (on the ground). It will swallow up that (craft) which they have contrived (artificially). Whatever they have wrought is but a deceitful trick of a sorcerer, and wherever a magician may come, he will not be successful.
"And cast down what is in your right hand it will consume what they have made. They have only made the work of a magician, and the magician will not succeed no matter what he does."
"And cast down what is in your right hand it will consume what they have made. They have only made the plans of a magician, and the magician will not succeed no matter what he does."
And cast what is in your right hand it will consume what they have made. They have only made the plans of a magician, and the magician will not succeed no matter what he does.
And throw/throw away what (is) in your right (hand), it snatches/swallows quickly what they made/performed , truly they made/performed a magician's/sorcerer's plot/deceit/manipulation , and the magician/sorcerer does not succeed/win where/when he came/destroyed
And [now] throw that [staff] which is in thy right hand -it shall swallow up all that they have wrought: [for] they have wrought only a sorcerer's artifice, and the sorcerer can never come to any good, whatever he may aim at!"
And cast down what is in your right (hand). It will gulp what they have worked out; surely what they have worked out is only the plotting of a sorcerer; and the sorcerer will not prosper where he comes up."
Throw that which is in thy right hand! It will eat up that which they have made. Lo! that which they have made is but a wizard's artifice, and a wizard shall not be successful to whatever point (of skill) he may attain
Throw down what is in your right hand and it will swallow up all that they have performed; theirs is only a magical performance. Magicians can find no happiness in whatever they do."
And throw what is in your right hand, and it will devour what they have concocted. What they have concocted is but a sleight of a magician. And the magician does not succeed wherever he comes from
Cast down that which is in your right hand! It will swallow up all that they have contrived. Lo! What they have contrived is only a guile of a sorcerer. The sorcerer will not succeed whatever he may aim to do."
"Throw down the stick in your right hand. It will gobble up the spell they have cast. What they have conjured up is only a trick of the magicians, and magicians never succeed when they come (to face the truth)."
Now, cast down that which is in your right hand! It will swallow up all that they have contrived. Lo! What they have contrived is only a guile of a sorcerer. The sorcerer will never achieve success in whatever he may aim to do."
He added, "Cast down what you hold in your right hand. It shall swallow up all that they laid in fakes. Indeed, all they presented was simply an optical illusion made manifest by sorcerers, and no sorcerer can accomplish a useful purpose nor succeed in reaching a positive end no matter whence he came
Throw down what is in your right hand, it will swallow up what they have made. They performed magicians’ tricks, and the magicians are never successful in what they do.”
Cast what is in your right hand, and it will swallow up what they have made, for what they have made is no more than a magic trick. And magicians can never succeed wherever they go.”
And throw what is in your right hand, it will take over the magician´s plot they have constructed, and the magician does not succeed, wherever he goes.
Throw that which is in your right hand. It will swallow up their devices, for their devices are but the deceitful show of a sorcerer. And the sorcerer shall never prosper, wherever he has come from.‘
"Throw what you hold in your right hand, and it will swallow what they fabricated. What they fabricated is no more than the scheming of a magician. The magician's work will not succeed."
And throw what is in your right hand; it will swallow up what they have crafted, for what they have crafted is a magician's trick, and the magician will not succeed in whatever he tries."
And throw what is in your right hand; it will swallow up what they have crafted, for what they have crafted is a magician’s trick, and the magician will not succeed in whatever he tries.”
And throw down what is in your right hand, it will engulf what they were making. Surely what they were making was only a magician’s plan. And the magician does not gain, wherever he comes.”
And throw down what is in your right hand! It will swallow up, what they have made. Verily what they have made is but a plan of a sorcerer, and the sorcerer will not be successful wherever he goes'
Now throw that which is in your right hand and it shall swallow up all that they have wrought. For, they have wrought nothing but a sorcerer's deceitful trick; and sorcerers can never come to any good, whatever they may do.'
Present your case with confidence and the sheer power of Truth will swallow all their handiwork. Their fabrication is no more than a scheme of deception. And the liars succeed not against the Truth, however skillfully they design their strategy."
And cast down what is in your right hand; it shall devour what they have wrought; they have wrought only the plan of a magician, and the magician shall not be successful wheresoever he may come from
`And cast that which is in thy right hand; it will swallow that which they have wrought, for that which they have wrought is only a sorcerer's trick. And a sorcerer shall not thrive, contrive what he may.
Cast that which is in thy right hand; it will devour what they have produced. They have produced only a sorcerer’s trick. And the sorcerer prospers not, wherever he may go.
"And throw that which is in your right hand: quickly it will swallow up what they have faked (and) what they have faked is only a magicians trick: And the magician does not succeed, wherever he may go or whatever skill he may attain."
Throw that which is in your right hand; it will swallow what they’ve crafted, mere illusions of a magician’s trickery. A magician won’t succeed, wherever he may turn.”
Now throw down what is in your right hand—it will swallow what they have crafted. What they have crafted is only a magician's trickery. But the magician will not succeed, no matter what he does.'
And throw what is in your right hand; it will swallow up what they have crafted. What they have crafted is but the trick of a magician, and the magician will not succeed wherever he is."
And throw what is in your right hand; it shall devour what they have made. They have made only a magician's tricks; and the magician shall not prosper wherever he comes.'
"Throw that which is in thy right hand: Quickly will it swallow up that which they have faked what they have faked is but a magician's trick: and the magician thrives not, (no matter) where he goes."
"Throw that which is in thy right hand: Quickly will it swallow up that which they have faked what they have faked is but a magician's trick: and the magician thrives not, (no matter) where he goes."
فَأُلۡقِیَ ٱلسَّحَرَةُ سُجَّدࣰا قَالُوۤا۟ ءَامَنَّا بِرَبِّ هَـٰرُونَ وَمُوسَىٰ ٧٠
[So it was, and] the sorcerers threw themselves down in submission. ‘We believe,’ they said, ‘in the Lord of Aaron and Moses.’
(When all were swallowed up by the serpent of Moses) the magicians fell down in prostration. They said: “We believe in the Lord of Aaron and Moses.”
Then the magicians were cast down prostrate; they said: we believe in the Lord of Musa and Harun
The magicians, (seeing the miracle), fell down in prostration, saying: "We believe in the Lord of Moses and Aaron."
The magicians then prostrated and said, “We believe (in scope of the letter B) in the Rabb of Aaron and Moses.”
The magicians threw themselves down in prostration. They said, ´We have iman in the Lord of Harun and Musa.´
Thereat the magicians fell down prostrating. They said, ‘We have believed in the Lord of Aaron and Moses!’
And so (it happened, and) the sorcerers were thrown down, prostrate. They proclaimed: "We have come to believe in the Lord of Aaron and Moses!"
Then (it so happened that) the sorcerers were instantly made to fall down prostrate. They said, `We believe in the Lord of Aaron and Moses.
And the sorcerers cast themselves down prostrating. 'We believe,' they said, 'in the Lord of Aaron and Moses.
So, the magicians fell prostrating (showing humbleness), and they said: “We believe in the Lord of Aaron and Moses.”
The magicians {were so impressed with the truth that they] fell down prostrate and said: “We believe in the Lord of Aaron and Moses.”
So the illusionists were humbled. They said, “We believe in the Lord of Aaron and Moses.
So the sorcerers fell down prostrate. They said, “We have attained faith in the Lord of Aaron and Moses.”
And the magicians were cast down in adoration; said they, 'We believe in the Lord of Aaron and of Moses!
Therefore all the magicians were thrown down prostrate - they said, "We accept faith in the One Who is the Lord of Haroon and Moosa."
The magicians thereupon fell down prostrate and said, “We believe in the Lord of Aaron and Moses”
And the magicians, when they saw the miracle which Moses performed, fell down and worshipped, saying, we believe in the Lord of Aaron and of Moses
And then the magicians were cast down in prostration (obeisance), saying, "We believe in the Lord of Aaron and of Moses!"
Thereafter the sorcerers threw themselves down, prostrating, saying: 'We believe in the Lord of Aaron and Moses.
And the magicians fell down and worshipped. They said, "We believe in the Lord of Aaron and of Moses."
So the magicians (under effect of the encounter) were made to fall down prostrating. They said: “We have developed Belief in the Nourisher-Sustainer of Harun and Musa.”
Then, the ones who are sorcerers were cast down, ones who prostrate themselves. They said: We believed in the Lord of Aaron and Moses.
[After Moses’ feat,] the magicians threw themselves into prostration and said, “We believe in the Lord of Aaron and Moses.”
When the magicians saw the serpent of Moses swallowing all their display, being professionals they knew that it was not magic, so the magicians humbled themselves by prostrating and said: "We believe in the Lord of Haroon and Moses."
Eventually the magicians were impelled to fall down prostrate and said: "We believe in the Lord of Moses and Aaron."
So the enchanters fell down prostrate, saying: We believe in the Lord of Aaron and Moses
So the magicians were thrown bowing down, saying, "We believe in the Fosterer of Harun and Musa."
And the magicians were obliged to fall prostrate! They said, "We believe in the Lord of Aaron and Moses."
(Then things happened the same way.) So all the sorcerers were made to fall down in prostration (and) said: ‘We embrace faith in the Lord of Harun (Aaron) and Musa (Moses).
So the magicians went down in prostration. They said: "We believe in the Lord of Aaron and Moses."
So the magicians went down in prostration. They said: "We believe in the Lord of Aaron and Moses."
So the magicians went down in prostration. They said: "We believe in the Lord of Aaron and Moses."
So the magicians/sorcerers were thrown/thrown away prostrating, they said: "We believed with (in) Aaron's and Moses' Lord."
[And so it happened and down fell the sorcerers, prostrating themselves in adoration, [and] exclaimed: "We have come to believe in the Sustainer of Moses and Aaron!"
Then the sorcerers were (all) cast down constantly prostrating. They said, "We believe in The Lord of Harun (Aaron) and Musa."
Then the wizards were (all) flung down prostrate, crying: We believe in the Lord of Aaron and Moses
The magicians bowed down in prostration saying, "We believe in the Lord of Moses and Aaron"
So, the magicians were led (by the truth) to fall in prostration. They said, .We have (now) believed in the Lord of Harun and Musa
Thus, the sorcerers fell down prostrate, saying: “"We believe in the Lord of ‘Aaron’ and ‘Moses’."
The magicians lost out, threw themselves down on the ground prostrate, and said, "We accept the Lord of Haroon and Musa!"
So the sorcerers fell down prostrate, saying: "We do affirm our Faith in the Lord of Aaron and Moses."
There and then fell the necromancers prostrate in adoration and they prostrated their reason to divine revelation and said: "We do recognize Allah, the Creator, of Mussa and Harun"
So the magicians fell in prostration saying, “We believe in the Lord of Harun and Musa.
So the magicians fell down in prostration, declaring, “We believe in the Lord of Aaron and Moses.”
Then the magicians fell prostrate, saying: we believe in the Lord of Harun (Aaron) and Musa (Moses).
The sorcerers prostrated themselves, they said: ‘We now believe in the Lord of Aaron and Moses.‘
The magicians fell prostrate, saying, "We believe in the Lord of Aaron and Moses."
[So it was, and] the magicians, fell down in prostration. They said, "We believe in the Lord of Aaron and Moses."
[So it was, and] the magicians fell in prostration. They said, “We believe in the Lord of Aaron and Moses.”
So, the magicians were thrown down in prostration. They said, “We have believed in Aaron's Lord and Moses.”
Then the sorcerers fell down in prostration, saying: 'We believed in the Lord of Aaron and Moses!'
So down fell the sorcerers, prostrating themselves, and declared: 'We do believe in the Lord of Aaron and Moses.'
Then down fell the debaters prostrating themselves, and exclaimed "We have come to believe in the Lord of Aaron and Moses!"
And the magicians were cast down making obeisance; they said: We believe in the Lord of Haroun and Musa
Then the realization of truth made the sorcerers fall down prostrate. They said, `We believe in the Lord of Aaron and Moses.
Then the sorcerers were cast down in prostration. They said, “We believe in the Lord of Aaron and Moses.
So the magicians were laid down to prostration: They said: "We believe in the Lord of Haroon (Aaron) and Musa (Moses)."
So the magicians fell down prostrating. They said, “We have believed in the Lord of Aaron and Moses.”
And the magicians fell down prostrate. They said, 'We have believed in the Lord of Aaron and Moses.'
So the magicians fell down in prostration. They said, "We have believed in the Lord of Aaron and Moses."
And the magicians were cast down in prostration; they said, 'We believe in the Lord of Aaron and Moses.'
So the magicians were thrown down to prostration: they said, "We believe in the Lord of Aaron and Moses"
So the magicians were thrown down to prostration: they said, "We believe in the Lord of Aaron and Moses"
قَالَ ءَامَنتُمۡ لَهُۥ قَبۡلَ أَنۡ ءَاذَنَ لَكُمۡۖ إِنَّهُۥ لَكَبِیرُكُمُ ٱلَّذِی عَلَّمَكُمُ ٱلسِّحۡرَۖ فَلَأُقَطِّعَنَّ أَیۡدِیَكُمۡ وَأَرۡجُلَكُم مِّنۡ خِلَـٰفࣲ وَلَأُصَلِّبَنَّكُمۡ فِی جُذُوعِ ٱلنَّخۡلِ وَلَتَعۡلَمُنَّ أَیُّنَاۤ أَشَدُّ عَذَابࣰا وَأَبۡقَىٰ ٧١
Pharaoh said, ‘How dare you believe in him before I have given you permission? This must be your master, the man who taught you witchcraft. I shall certainly cut off your alternate hands and feet, then crucify you on the trunks of palm trees. You will know for certain which of us has the fiercer and more lasting punishment.’
Pharaoh said: “How do you believe in him (Moses) before I give permission to you? Surely, he is your chief who taught you the magic. So surely I will cut off your hands and your feet from opposite sides, surely I will crucify you on the trunks of date-palms, then surely you will know which of us (Pharaoh or the Lord of Moses, Allah) is more severe in punishment and more lasting.”
Fir'awn said; believed ye in him ere I gave you leave! verily he is your chief who hath taught you magic. So I will surely cut off your hands and feet on the opposite sides, and will surely crucify you on the trunks of palm-trees, and ye shall surely know whichever of us is severer in torment and more lasting
(The Pharaoh) said: "You have come to believe without my dispensation. Surely he is your chief who taught you magic. I will have your hands and feet cut off on alternate sides and crucify you on the trunks of date-palm trees. You will come to know whose punishment is harder and protracted."
(Pharaoh) said, “Have you believed him without my permission! Indeed, he is your master in teaching you magic... I will certainly cut your hands and feet off on opposite sides and crucify you on the trunks of the palm-trees... You will surely know whose punishment is more severe and lasting!”
Pharaoh said, ´Do you have iman in him before I have authorised you? He is your chief, the one who taught you magic. I will cut off your hands and feet alternately and have you crucified on palm trunks. Then you will know for certain which of us has the harsher and longer lasting punishment.´
He said, ‘Do you profess faith in Him before I may permit you? He is indeed your chief who has taught you magic! Surely I will cut off your hands and feet from opposite sides, and I will crucify you on the trunks of palm trees. So you will know which of us can inflict a punishment severer and more lasting.’
(The Pharaoh) said: "Do you believe in Him before I give you leave? I see that he (Moses) is your master who taught you sorcery! I will surely have your hands and feet cut off alternately, and have you crucified on the trunks of palm-trees, and you will certainly come to know which of us (– the Lord of Aaron and Moses or I –) is more severe in punishment and (whose punishment is) more lasting!"
Pharaoh said, `Dared you believe in him (- Moses) before I gave you permission? He (- Moses) must be your chief who has taught you sorcery. I will certainly cut off your hands and feet on alternate sides (by way of punishment) because of (your) disobedience. I will surely crucify you to death on the trunks of palm-trees and you shall, of a certainty, come to know which of us can inflict a more severe and more abiding punishment.
Pharaoh said, 'Have you believed him before I gave you leave? Why, he is the chief of you, the same that taught you sorcery; I shall assuredly cut off alternately your hands and feet, then I shall crucify you upon the trunks of palm-trees; you shall know of a certainty which of us is more terrible in chastisement, and more abiding.
He (Pharaoh) said: “Have you believed in Him/him before I give you permission? Indeed, he is your superior, the one who taught you the magic, I shall cut off your hands and your feet on opposite sides, and I shall crucify you on the trunks of the date palm, and you shall know punishment of which one of us is more severe and more lasting.”
Pharaoh said: “How dare you to believe in Moses before getting my permission? It is obvious that he is your master (and you have got together to take my kingdom.) Therefore, I am going to cut off your hands and feet on opposite sides and crucify you on the trunks of the palms so that you know who can inflict a more sever punishment (Moses’ Lord or me.
He said, “Believe in Him before I give you permission? Surely this must be your leader, who has taught you illusions. Indeed I will cut off your hands and feet on opposite sides, and I will have you crucified on trunks of palm trees. So you will know for certain which of us can give more severe and more lasting punishment.
He said, “Have youpl attained faith in him before I have given you permission? He must be your chief who has taught you sorcery. So I will most surely cut off your hands and your feet on alternate sides, and I will most surely crucify you on the trunks of the palm-trees. Then you will most surely know which of us is more severe in punishment and more lasting.”
Said he, 'Do ye believe in Him before I give you leave? Verily, he is your master who taught you magic! Therefore will I surely cut off your hands and feet on alternate sides, and I will surely crucify you on the trunks of palm trees; and ye shall surely know which of us is keenest at torment and more lasting.
Said Firaun, "You accepted faith in him before I permitted you! He is indeed your leader who taught you magic; I therefore swear, I will cut off your hands and your legs from alternate sides, and crucify you on the trunks of palm-trees, and you will surely come to know among us two, whose punishment is more severe and more lasting."
He [Pharaoh] said, “Believe you in him before I had given you permission? He certainly is your superior who has taught you the magic. Thus I will most certainly cut your hands and your legs from opposite sides and I will most certainly crucify you on the trunks of palm trees and you will most certainly come to know which of us is capable of inflicting the most severe punishment. [And which of us] will outlast [the other].”
Pharaoh said unto them, do ye believe in him before I give you permission? Verily this is your master, who hath taught you magic. But I will surely cut off your hands and your feet on the opposite sides; and I will crucify you on trunks of palm-trees: And ye shall know which of us is more severe in punishing, and can longer protract your pains
Said he (Pharaoh), "Do you believe in Him before I give you leave? Verily, he is your master who taught you magic! Therefore will I surely cut off your hands and feet on alternate sides, and I will surely crucify you on the trunks of palm trees; and
'Have you believed him before I have given you permission! ' he (Pharaoh) said. 'Indeed, he (must be) your chief, the one who taught you sorcery. I will cut off on opposite sides a hand and a foot then crucify you on the trunks of palmtrees. Indeed, you shall know whose punishment is more stern, and more lasting!
Said Pharaoh, "Believe ye on him ere I give you leave? He, in sooth, is your Master who hath taught you magic. I will therefore cut off your hands and your feet on opposite sides, and I will crucify you on trunks of the palm, and assuredly shall ye learn which of us is severest in punishing, and who is the more abiding."
(Firaun) said: “You have developed Faith because of him (Musa) before I give you permission? Verily, he indeed appears to be your senior-most who has taught you the art of magic. So surely, I will cut off your hands and your legs on opposite sides, and surely, I will crucify you on the trunks of the date-palm, and surely, you shall come to know who of us (I as Firaun, or that whom Musa declares as the Only God) is more severe regarding punishment and more lasting one!
Pharaoh said: Believed you in Him before I give you permission? Truly, he is your teacher who taught you the sorcery. So, certainly, I will cut off your hands and your feet on opposite sides and, certainly, I will cause you to be crucified on the trunks of date palm trees, and, certainly, you will know which of us is more severe in punishment and one who endures.
(Pharaoh) said, “Are you going to believe in Him without my permission? Surely this must be your leader who taught you magic! I will certainly cut off your hands and feet on opposite sides [ie, one left hand, one right foot], and I will have you crucified on trunks of palm trees. Then you will realize which of us can give the most severe and most enduring punishment.”
Pharoah said: "How do you dare to believe in Him without my permission? This man must be your master, who taught you witchcraft. Well, I will cut off your hands and feet on alternate sides and crucify you on trunks of palm-trees; then you will know which one of us can give a more terrible and more lasting punishment."
Pharaoh said: "What! Did you believe in Him even before I permitted you to do so? Surely, he must be your chief who taught you magic. Now I will certainly cut off your hands and your feet on opposite sides, and will crucify you on the trunks of palm-trees, and then you will come to know which of us can inflict sterner and more lasting torment."
(Pharaoh) said: You believe in him before I give you leave! Surely he is your chief who taught you enchantment. So I shall cut off your hands and your feet on opposite sides and I shall crucify you on the trunks of palm-trees, and you shall certainly know which of us can give the severer and the more abiding chastisement
He (Firawn) said, "You believe in him before I give you permission? He (Musa) is certainly a great (expert) among you all who has taught you the magic. So I will definitely cut off your hands and your feet from opposite sides and I will definitely crucify you on the trunks of the palm trees, and you will definitely know which of us has more severe and more lasting punishment."
Pharaoh said, "You believed in him before I gave you leave. He ought to have been your superior who taught you magic. I will then certainly cut off your hands and your feet from opposite sides, and I will certainly crucify you on the trunks of the palm trees. And certainly you will come to know which of us is the more severe and the more persistent in punishing."
(Pharaoh) said: ‘You have embraced faith in Him before I grant you permission. Surely, he (Musa [Moses]) is also your chief (trainer) who has taught you magic. So, (now) I shall certainly cut off your hands and your feet on the opposite sides and shall certainly crucify you on the palm trunks. Then you shall come to know for sure which of us is sterner in inflicting torture and lasts for a longer term.
He said: "Have you believed to him before taking my permission He is surely your great one who has taught you magic. So, I will cut off your hands and feet from alternate sides, and I will crucify you on the trunks of the palm trees, and you will come to know which of us is greater in retribution and more lasting!"
He said: "Have you believed to him before taking my permission? He is surely your great one who has taught you magic. So, I will cut off your hands and feet from alternate sides, and I will crucify you on the trunks of the palm trees, and you will come to know which of us is greater in retribution and more lasting!"
He said: "Have you believed to him before taking my permission? He is surely your great one who has taught you magic. So, I will cut off your hands and feet from alternate sides, and I will crucify you on the trunks of the palm trees, and you will come to know which of us is greater in retribution and more lasting!"
He said: "You believed to him before that I permit for you, that he truly (is) your biggest/greatest (E) who taught/instructed you the magic/sorcery, so I will cut off/sever (E) your hands and your feet from opposites (sides), and I will crucify you (E) in the palm trees' trunks/stems, and you will know (E) which of us (is) stronger (in) torture and more lasting ."
Said [Pharaoh]: "Have you come to believe in him ere I have given you permission? Verily, he must be your master who has taught you magic! But I shall most certainly cut off your hands and feet in great numbers, because of [your] perverseness, and I shall most certainly crucify you in great numbers on trunks of palm-trees: and [I shall do this] so that you might come to know for certain as to which of us [two] can inflict a more severe chastisement, and [which] is the more abiding!"
He (Firaawn) (pharaoh) said, "Have you believed him before I gave permission (to do so)? Surely he is indeed your great (master) who has taught you sorcery; so indeed I will definitely cut off (The from of the verb implies an action done repeatedly or to great extent or high degree. Of Surat Yusuf 31) your hands and legs, alternately; and indeed I will definitely crucify you upon the trunks of palm-trees; and indeed you will definitely know whichever of us is more strict in torment and more enduring."
(Pharaoh) said: Ye put faith in him before I give you leave. Lo! he is your chief who taught you magic. Now surely I shall cut off your hands and your feet alternately, and I shall crucify you on the trunks of palm trees, and ye shall know for certain which of us hath sterner and more lasting punishment
The Pharaoh said, "Since you believed in him without my permission, then Moses certainly must be your chief who has taught you magic. I shall cut your hands and feet on alternate sides and crucify you on the trunk of the palm-tree. You shall certainly find which among us can afflict a more severe and lasting punishment"
He (Pharaoh) said, .You have believed in him before I permit you. This man is in fact your master who has taught you the magic. So I will certainly cut off your hands and your legs from opposite sides, and will crucify you on the trunks of palm-trees, and you shall know whose punishment, out of us, is more severe and more lasting
(‘Pharaoh’) said: "Did you believe in him before I give you permission? Indeed! I see that he (-’Moses’-) is your chief who taught how to perform sorcery. I will certainly have your hands and feet cut off alternately. And I will certainly crucify you on the trunks of palm trees. Thus, you will certainly come to know which of us (the Lord of Aaron and Moses or I) is more stringent in chastisement and (whose chastisement is) more enduring!"
The pharaoh said, "You believed him, even though I did not permit you? Obviously, he is your master who has taught you the magic! Now, I will definitely chop off your hands and feet on opposite sides and then crucify you on the trunk of the date-palm tree. You will soon know which one of us awards the severer and the more lasting punishment."
(Pharaoh) said: "Did you profess your Faith in him before I give you permission? Indeed! I see that he - (Moses) - is your chief who taught you how to perform sorcery. I will certainly have your hands and feet cut off alternately. And I will certainly crucify you on the trunks of palm trees. Then you will certainly come to know which of us is more stringent in chastisement and (whose chastisement is) more enduring!"
"Have you conformed your will" said Pharaoh, "to the will of the Ilah of Mussa before I permit you to do so! Indeed it is your chief who taught you magic has misled you". Therefore, you just wait. I will amputate your hands and feet on opposite sides and I will have you all crucified on the trunks of palm - trees, and you shall come to know which of us, can inflict punishment to a greater degree, agonizing, and more lasting to make you live in Hell on earth"
The Pharaoh said, “You have believed him before I gave you permission, so he must be your mentor who taught you magic. I’ll cut off your hands and your feet from the opposite sides, and hang you on the trunks of palm trees, so you will know whose punishment is more severe and everlasting.”
Pharaoh threatened, “How dare you believe in him before I give you permission? He must be your master who taught you magic. I will certainly cut off your hands and feet on opposite sides, and crucify you on the trunks of palm trees. You will really see whose punishment is more severe and more lasting.”
He said: do you believe him before I have given you permission? He must be your chief who taught you magic, so I will cut your hands and feet from opposite sides and crucify you on palm trunks and you will know who of us is more severe and lasting in punishment.
‘Do you dare believe in Him before I give leave?‘ said Pharaoh. ‘This man must be your master, who taught you witchcraft. I will cut off your hands and feet on alternate sides and crucify you on the trunks of palm-trees. You shall learn whose punishment is more terrible, and more lasting.‘
He said, "Did you believe in him without my permission? He must be your chief; the one who taught you magic. I will surely sever your hands and feet on alternate sides. I will crucify you on the palm trunks. You will find out which of us can inflict the worst retribution, and who outlasts whom."
[Pharaoh] said, "How dare you believe him before I gave you permission? He must be your leader who has taught you magic. So I will surely cut off your hands and your feet on opposite sides, and I will crucify you on the trunks of palm trees, and you will surely know which of us is more severe in punishment and more enduring."
[Pharaoh] said, “How dare you believe him before I permitted you? He must be your leader who has taught you magic. So I will surely cut off your hands and your feet on opposite sides, and I will crucify you on the trunks of palm trees, and you will surely know which of us is more severe in punishment and more enduring.”
He said, “You believed in him before I gave you permission? Surely, he was yours grand, the one who has taught you the magic. So, I will cut off your hands and your feet from opposite sides, and I will crucify you within the palm-trees’ trunks. And you will know which of us is more severe in torment, and more lasting.”
Said (Pharaoh): 'Did you believe in him before I should give you permissiona Verily he is the chief of you who has taught you sorcery, so I will certainly cut off your hands and your feet on opposite sides, and I will certainly crucify you upon the trunks of palm-trees, and you shall certainly know which of us is more severe and more lasting in punishment'
Said [Pharaoh]: 'Do you believe in him before I have given you permission? Surely, he must be your master who has taught you witchcraft! I shall most certainly cut off your hands and feet on opposite sides, and I shall most certainly crucify you on the trunks of the palm trees. You will then come to know for certain which of us can inflict a more severe and longer lasting punishment.'
Pharaoh said, "Have you come to believe in him before I give you permission? Verily, he must be your master who has conspired with you. I will cut off your hands and feet on alternate sides and then I will crucify all of you on the palm trunks. Then you will know for certain which of us can give the more severe and the more lasting punishment, (the Lord of Moses or me)."
(Firon) said: You believe in him before I give you leave; most surely he is the chief of you who taught you enchantment, therefore I will certainly cut off your hands and your feet on opposite sides, and I will certainly crucify you on the trunks of the palm trees, and certainly you will come to know which of us is the more severe and the more abiding in chastising
Pharaoh said, `Do you believe in him before I give you leave? He must be your chief who has taught you magic. I will, therefore, surely cut off your hands and your feet on alternate sides, and I will surely crucify you on the trunks of palm trees; and you shall know which of us can impose severer and more abiding punishment.
He said, “Do you believe in Him before I give you leave? He is indeed your chief, who has taught you sorcery. Now I shall surely cut off your hands and your feet on alternate sides, and I shall surely crucify you on the trunks of palm trees. And you will surely know which of us [inflicts] a more severe and lasting punishment!
(Pharaoh) said: "(Will) you believe in Him before I give you permission? Surely, this must be your leader, who has taught you (your) magic! Be sure I will cut off your hands and feet on opposite sides, and I will have you crucified on the trunk of palm—trees: So that you will know for sure (about), which of us can give the more severe and longer lasting punishment!"
He threatened, “You dare to believe in Him without my permission? He must be your superior who taught you magic. I will sever your hands and feet on opposite sides, and I will crucify you on the trunks of palm trees. Then you’ll know whose punishment is harsher and more lasting.”
He said, 'Did you believe in him before I have given you permission? He must be your chief, who has taught you magic. I will cut off your hands and your feet on alternate sides, and I will crucify you on the trunks of the palm-trees. Then you will know which of us is more severe in punishment, and more lasting.'
[Pharaoh] said, "You believed him before I gave you permission. Indeed, he is your leader who has taught you magic. So I will surely cut off your hands and your feet on opposite sides, and I will crucify you on the trunks of palm trees, and you will surely know which of us is more severe in [giving] punishment and more enduring."
He said, 'You believe him before I give permission to you. Indeed, he is your chief, the one who taught you magic. Therefore I will surely cut off your hands and your feet on alternate sides, and I will surely crucify you on the trunks of palm trees; and you shall surely know which of us is more severe in punishment and more lasting.'
(Pharaoh) said: "Believe ye in Him before I give you permission? Surely this must be your leader, who has taught you magic! be sure I will cut off your hands and feet on opposite sides, and I will have you crucified on trunks of palm-trees: so shall ye know for certain, which of us can give the more severe and the more lasting punishment!"
(Pharaoh) said: "Believe ye in Him before I give you permission? Surely this must be your leader, who has taught you magic! be sure I will cut off your hands and feet on opposite sides, and I will have you crucified on trunks of palm-trees: so shall ye know for certain, which of us can give the more severe and the more lasting punishment!"
قَالُوا۟ لَن نُّؤۡثِرَكَ عَلَىٰ مَا جَاۤءَنَا مِنَ ٱلۡبَیِّنَـٰتِ وَٱلَّذِی فَطَرَنَاۖ فَٱقۡضِ مَاۤ أَنتَ قَاضٍۖ إِنَّمَا تَقۡضِی هَـٰذِهِ ٱلۡحَیَوٰةَ ٱلدُّنۡیَاۤ ٧٢
They said, ‘We shall never prefer you to the clear sign that has come to us, nor to Him who created us. So decide whatever you will: you can only decide matters of this present life
They said: “We never prefer you over what has come to us from the clear signs and to Him who created us. So you decree whatever you wish to decree, you can only decree about this worldly life.
They said: we shall by no means prefer thee to that which hath come to us of the evidences, and to Him Who hath created us; so decree thou whatsoever thou shalt decree; thou canst only decree in respect of the life of this world
They replied: "We cannot choose you in the face of the clear testimony we have received, and over Him who created us. So do what you are determined to do. All that you would do will only be confined to our life on earth
They said, “After the clear sign that has come to us we will never prefer you over our creator... So, decide whatever you will! Your jurisdiction applies only in the life of this world.”
They said, ´We will never prefer you to the Clear Signs which have come to us nor to Him who brought us into being. Decide on any judgment you like. Your jurisdiction only covers the life of the dunya.
They said, ‘We will never prefer you to the manifest proofs which have come to us and [to] Him who originated us. Decide whatever you may. You can only decide about the life of this world
They said: "We will never prefer you above the clear evidence (manifesting the truth) that has come before us, and above Him Who originated us. So decree whatever you decree: you can decree only for the life of this world
They (- the sorcerers) said, `We will certainly never prefer you to the clear proofs and signs that have come to us, nor to Him Who originated us. You may decide what you like to decide. You can only decree concerning this present life and put an end to it (this our life)
They said, 'We will not prefer thee over the clear signs that have come to us, nor over Him who originated us. Decide then what thou wilt decide; thou canst only decide touching this present life
They (the magicians) said: “We will never prefer you to what has come to us from clear evidences and to the One Who created us, so decide what you want to decide, because you only decide in this world’s life.
They replied: “We are not going to choose you over the undeniable miracles of the One Who created us. Do whatever you want. The most you can do is to torture us (for a short period of time) in this world.”
They said, “Never will we consider you more than the clear signs that have come to us, or more than Him Who created us. So do whatever you want to do, for you can only influence in the life of the present
They said, “We will not prefer you over what has come to us of evident proofs nor (over) the One Who originated us, so decree whatever you decree; you can only decree for this Earlier Life.
Said they, 'We will never prefer thee to what has come to us of manifest signs, and to Him who originated us. Decide then what thou canst decide; thou canst only decide in the life of this world
They said, "We shall never prefer you above the clear proofs that have come to us from the One Who has created us - therefore carry out what you want to; only in the life of this world will you be able to!"
They said, “We shall never prefer you above all that has come to us from the clear signs and above the one who has originated our creation. Therefore decree that which you are going to decree. You can only decree in regards to the life of this world.
They answered, we will by no means have greater regard unto thee, than unto those evident miracles which have been shewn us, or than unto him who hath created us. Pronounce therefore that sentence against us which thou art about to pronounce: For thou canst only give sentence as to this present life
Said they, "We will never prefer you to what has come to us as Manifest Signs, and to Him who originated us. Decree then whatever you desire to decree; for you can only decree about the life of this world
Their reply was: 'We will not prefer you over the clear signs that have come to us, nor over Him who has created us. So decide upon whatever you decide, you can only decided upon things in this present life
They said, "We will not have more regard to thee than to the clear tokens which have come to us, or than to Him who hath made us: doom the doom thou wilt: Thou canst only doom as to this present life
(The magicians who are now Muslims) said: “We shall never prefer you over what has come to us out of the Manifest Signs (and Proofs) and (to Him) Who created us. So give decision upto the extent you are a deciding-power. Certainly, what (is a fact is that) you pronounce decision (limited to) this immediate life
They said: We will never hold thee in greater favor over the clear portents that drew near us nor over Who originated us. So decide whatever thou wilt as one who decides. Thou wilt decide not but about this present life.
(Pharaoh’s magicians) answered, “We will never regard you as greater than the proven signs we have seen or greater than He who created us. So decree whatever you want, for your decrees only pertain to the life of this world.
The magicians replied: "We can never prefer you, rather we prefer the miracle which we have witnessed and Him Who has created us. Therefore do whatever you will; you can only punish us in this worldly life
The magicians answered: "By Him Who has created us, we shall never prefer you to the Truth after manifest Signs have come to us. So decree whatever you will. Your decree will pertain, at the most, to the present life of the world
They said: We cannot prefer thee to what has come to us of clear arguments and to Him Who made us, so decide as thou wilt decide. Thou canst only decide about this world’s life
They said, "We will never prefer you to what has come to us of the clear proofs and to Him Who initiated our creation. So decide whatever you (wish to) decide, you can decide only about the life of this world.
The magicians said, "There is no question of our preferring you over Him Who made us, after what has come to us of clear signs. So decide whatever you want to. You can only decide about life in this world."
(The magicians) said: ‘We shall not at all prefer you to the clear signs that have come to us. By that (Lord) Who has created us, decide whatever you want to do, for you can decide merely about (this few days’) worldly life
They said: "We will not prefer you over the proofs that have come to us, and over the One who initiated us. So issue whatever judgment you have, for you only issue judgment in this worldly life."
They said: "We will not prefer you over the proofs that have come to us, and over the One who initiated us. So issue whatever judgment you have, for you only issue judgment in this worldly life."
They said: "We will not prefer you over the proofs that have come to us, and over He who initiated us. So issue whatever judgment you have, for you only issue judgment in this worldly life."
They said: "We will never/not prefer/choose you over what came to us from the evidences, and who created/brought us into being , so order/execute what you are ordering/executing but you (only) destroy/end this the life the present/worldly life."
They answered: "Never shall we prefer thee to all the evidence of the truth that has come unto us, nor to Him who has brought us into being! Decree, then, whatever thou art going to decree: thou canst decree only [something that pertains to] this worldly life
They said, "We will never prefer you over the supreme evidences that have come to us, nor over Him Who originated us; so decree whatever you will decree; surely you will only decree touching this present life (Literally: this lowly life, i.e., the life of this world)
They said: We choose thee not above the clear proofs that have come unto us, and above Him Who created us. So decree what thou wilt decree. Thou wilt end for us only this life of the world
They (the magicians) said, "We would never prefer you to the miracles that we have seen or to our Creator. Do what you want. This life is only for a short time
They said, .We will never prefer you over the clear signs that have come to us, and over Him who has created us. So, decide whatever you have to decide. You will decide only for this worldly life
They said: “We will not prefer you over the appreciable signs that have come to us, nor above Him Who originated us. So decree whatever you intend to decree. You can only decree for this ‘worldly life’.
They said, "In the face of the clear signs that have come to us, we will not prefer you to the One Who has created us. So do whatever you decree. Surely, you exercise control (only) in the life of this world."
They said: “We won’t prefer you over the irrefutable Signs that have come to us, nor above Him Who originated us. So decree whatever you intend to decree. You can only decree for this worldly life.
The magicians said to Pharaoh: "We will not look with favour on your system of faith in preference to the truth and the enlightenment we have received; nor in preference to Him Who created us. Therefore, decide what you will; you can only sit in judgement here below"
They replied, “We will never prefer you, we saw the clear proofs of the One who created us, so decide what you will, and the most you can do is end our worldly life.
They responded, “By the One Who created us! We will never prefer you over the clear proofs that have come to us. So do whatever you want! Your authority only covers the ˹fleeting˺ life of this world.
They said: we will not give you priority over the clear proofs which have come to us and the One who originated us, so decide what you have to, you only decide about this worldly life.
They said: ‘We cannot have greater faith in you than in the miracles which we have witnessed and in Him who has created us. Therefore do your worst; you can punish us only in this present life
They said, "We will not prefer you over the clear proofs that came to us, and over the One who created us. Therefore, issue whatever judgment you wish to issue. You can only rule in this lowly life.
They said, "Never will we prefer you over the clear proof that has come to us as nor [over] Him who created us. So, decree whatever you will. You can decree only for this worldly life.
They said, “Never will we prefer you over the clear proof that has come to us as nor [over] Him who created us. So, decree whatever you will. You can decree only for this worldly life.
They said, “We will not impact you over what has come to us from the proof, and the one who originated us. So, decree whatever you are decreed. Surely you only decree the Dunya (lowly) life-this.
They said: 'Never will we prefer you (O Pharaoh) to the clear proofs (miracles) that have come to us, and to Him Who created us! Decree then whatever you desire to decree, for you may decree only about the life of this world
They answered: 'Never shall we prefer you to all the evidence of the truth that has come to us, nor to Him who has brought us into being! Decree, then, whatever you are going to decree. You can only decree on what pertains to this worldly life.
They answered, "Never shall we choose you above the clear evidence of the Truth that has come to us, nor prefer you over Him Who brought us into being! So issue whatever decree you will. Your judgment can only touch us in this worldly life
They said: We do not prefer you to what has come to us of clear arguments and to He Who made us, therefore decide what you are going to decide; you can only decide about this world's life
They said, `We shall not prefer thee to the manifest Signs that have come to us, nor shall we prefer thee to HIM Who has created us. So decree what thou wilt decree; thou canst only decree concerning this present life
They said, “We shall never prefer you to the clear proofs that have come to us, nor to Him who originated us. So decree whatsoever you decree; you only decree in the life of this world
They said: "We will never consider you as more than the Clear Signs that have come to us, or (more) than Him Who created us! So order whatever you want to order: Because you can only order (about things in) the life of this world
They responded, “We will never prefer you over the clear proofs that have come to us, nor over Him who created us. So issue whatever decree you wish; your jurisdiction extends only to the life of this world.
They said, 'We will not prefer you to the proofs that have come to us, and Him who created us. So issue whatever judgment you wish to issue. You can only rule in this lowly life
They said, "Never will we prefer you over what has come to us of clear proofs and [over] He who created us. So decree whatever you are to decree. You can only decree for this worldly life
They said, 'We will not prefer you to what has come to us of the clear proofs and the one who originated us. So decide what you will decide; you can only decide in this worldly life.
They said: "Never shall we regard thee as more than the Clear Sings that have come to us, or than Him Who created us! so decree whatever thou desirest to decree: for thou canst only decree (touching) the life of this world
They said: "Never shall we regard thee as more than the Clear Signs that have come to us, or than Him Who created us! so decree whatever thou desirest to decree: for thou canst only decree (touching) the life of this world
إِنَّاۤ ءَامَنَّا بِرَبِّنَا لِیَغۡفِرَ لَنَا خَطَـٰیَـٰنَا وَمَاۤ أَكۡرَهۡتَنَا عَلَیۡهِ مِنَ ٱلسِّحۡرِۗ وَٱللَّهُ خَیۡرࣱ وَأَبۡقَىٰۤ ٧٣
we believe in our Lord, [hoping] He may forgive us our sins and the sorcery that you forced us to practise- God is better and more lasting.’
Surely! We have believed in our Lord so that He may forgive us our faults and from the magic which you did compel on us. And Allah is better and lasting.”
Verily we! we have believed in our Lord, that he may forgive us our faults, and that to which thou hast constrained us in the way of magic; and Allah is Best and Most Lasting
We have certainly come to believe in our Lord that He may forgive our trespasses and the magic you have forced us to perform, for God is nobler and abiding."
“We have indeed believed in our Rabb so that He may forgive us our mistakes and our sorcery... Allah is better and lasting.”
We have had iman in our Lord so that He may forgive us for our mistakes and for the magic which you forced us to perform. Allah is better and longer lasting.´
We have indeed believed in our Lord that He may forgive us our iniquities and the magic you compelled us to perform. Allah is better and more lasting.’
"We have surely come to believe in our Lord and (we hope) that He may forgive us our faults and that sorcery to which you compelled us. God is the best (in giving reward), and the most permanent."
`We have surely believed in our Lord that He may protect us against our faults and (particularly forgive us) the sorcery which you did constrain us (to practise). Allah is the Best and Ever Abiding.
We believe in our Lord, that He may pardon us our offences, and the sorcery thou hast constrained us to practise; God is better, and more abiding.
Indeed, we believe in our Lord so that He may forgive us our mistakes and the magic that you forced us to it, and God is better and more lasting.”
“We declare that we have believed in our Lord. We beg Him to forgive our shortcomings and organizing this magic show that you commissioned us to do. God’s reward is much better than yours and last longer (and is worth to submit ourselves to your short term punishment.)”
“For us, we have believed in our Lord. May He forgive us our faults, and the illusions to which you compelled us to do, for God is Best and Ever Lasting.
We have indeed attained faith in our Lord so that He may forgive us our offenses and what you have compelled us to practice of sorcery, for Allah is better and more lasting.”
Verily, we believe in our Lord, that He may pardon us our sins, and the magic thou hast forced us to use; and God is better and more lasting!
"Indeed we have accepted faith in our Lord, so that He may forgive us our sins and the magic which you forced us to perform; and Allah is Better, and the Most Lasting."
We truly believe in our Lord [hoping] that He will forgive us our faults and all that magic that you have compelled us to and Allah is Best and is Most Lasting.”
Verily we believe on our Lord, that he may forgive us our sins, and the sorcery which thou hast forced us to exercise: For God is better to reward, and more able to prolong punishment than thou
Verily, we believe in our Lord. May He pardon us our sins, and the magic you have forced us to use; and Allah is better and more lasting!"
We believe in our Lord so that He forgives us our sins and the sorcery you have forced us to practice. Allah is Better, and Everlasting.
of a truth we have believed on our Lord that he may pardon us our sins and the sorcery to which thou hast forced us, for God is better, and more abiding than thou
Verily, we have Believed in our Nourisher-Sustainer that He may forgive us our faults and whatever you compelled us regarding it, out of magic. And Allah is Better and More Lasting!”
For us, truly, we believed in our Lord that He forgive us our transgressions and what thou hadst compelled us to do because of the sorcery. And God is Best of one who endures.
“We believe in our Lord. May He forgive us our faults and the sorcery you compelled us to do. Allah is the best and the Most Abiding.”
As for us, we have believed in our Lord so that He may forgive us our sins and the magic you have forced us to practice. Better is the ever lasting reward of Allah."
We believe in our Lord that He may forgive us our sins and also forgive us the practice of magic to which you had compelled us. Allah is the Best and He alone will abide."
Surely we believe in our Lord that He may forgive us our faults and the magic to which thou didst compel us. And Allah is Best and ever Abiding
We certainly believe in our Fosterer, (and hope) that He will protectively forgive us our faults and the magic to which you compelled us, and Allah is the Best and One Who remains for ever."
"We do indeed believe in our Lord. May He forgive us our sins and that magic which you forced upon us. And Allah is better and everlasting."
We have indeed believed in our Lord in order that He forgives us our sins, and also (forgives) that sorcery to which you forced us, and Allah is the Best and Ever-Abiding.
"We have believed in our Lord that He may forgive us our sins, and what you had forced us into doing of magic. And God is better and everlasting."
"We have believed in our Lord that He may forgive us our wrongdoings, and what you had forced us into doing of magic; and God is better and more lasting."
We have believed in our Lord that He may forgive us our wrongdoings, and what you had forced us into doing of magic; and God is better and more lasting.
We (E) believed with our Lord, to forgive for us our sins/mistakes and what you compelled/forced us on it from the magic/sorcery, and God (is) best and more remaining (everlasting)
As for us, behold, we have come to believe in our Sustainer, [hoping] that He may forgive us our faults and all that magic unto which thou hast forced us: for God is the best [to look forward to], and the One who is truly abiding."
Surely we believe in our Lord that He may forgive us our sins and the sorcery you have compelled us to (practice); and Allah is The Most Charitable and The Most Enduring."
Lo! we believe in our Lord, that He may forgive us our sins and the magic unto which thou didst force us. Allah is better and more lasting
We have faith in our Lord so that He will forgive our sins and our magical performances that you forced us to show. God is better than all things and His rewards last longer."
We have put our faith in our Lord, so that He forgives us for our sins and for the magic you compelled us to perform. And Allah is the Best and Everlasting
Verily! We come to believe in our Lord, that He may forgive our sins, and the sorcery which you compelled us to practise. Allâh is Better and Eternal."
"We have really believed in our Lord! So He may forgive our sins, as well as the magic you compelled us to perform. Allah is better, and the Immortal."
Indeed, We affirm our faith in our Lord so that He may forgive us our iniquitous deeds and the sorcery which you compelled us to practice. And Allâh is the Best and Most Abiding.”
"We have recognized Allah", they said, "and conformed our will to His will; may He forgive us our sins and the sinful act of magic you forced us to do" "Allah is indeed the best purpose for which we are destined and He is Eternal"
We have believed in Our Lord, may He forgive us our mistakes and the magic that you have forced us to practice. Allah is the Best and the Everlasting.”
Indeed, we have believed in our Lord so He may forgive our sins and that magic you have forced us to practice. And Allah is far superior ˹in reward˺ and more lasting ˹in punishment˺.”
For we believe in our Lord so that He forgives us our sins and the magic you compelled us to do, and Allah is better and more lasting.
We have put our faith in our Lord so that He may forgive us our sins and the sorcery you have imposed upon us. Better is God‘s recompense, and more lasting
"We have believed in our Lord, that He may forgive us our sins, and the magic that you forced us to perform. GOD is far better and Everlasting."
We have believed in our Lord, so that He may forgive us our sins and the magic that you forced us to perform. God is better and more enduring."
We have believed in our Lord so that He may forgive us our sins and the magic that you forced us to perform. God is better and more enduring.”
We have believed in our Lord, He will forgive for us our guilties, and what you have compelled us on it, among the magic. Allah is more goodness, and more lasting?”
Verily we have believed in our Lord that He may forgive us our faults, and the sorcery to which you did compel us. Allah is better and more lasting
As for us, we have come to believe in our Lord, hoping that He may forgive us our faults and all that magic to which you have forced us. God is certainly the best and He is Everlasting.'
As for us, behold, we have come to believe in our Lord hoping that He may forgive us our faults. And that He may forgive us for the lies that you had forced us to speak. For, Allah is Best and Most Abiding."
Surely we believe in our Lord that He may forgive us our sins and the magic to which you compelled us; and Allah is better and more abiding
`Surely, we have believed in our Lord that HE may forgive us our sins and forgive us the magic which thou didst force us to practise. And ALLAH is the Best and the Most Abiding.
Truly we believe in our Lord, that He may forgive us our sins and the sorcery that you compelled us to perform. And God is better and more lasting!
"Verily, for us, we have believed in our Lord (Rab): That He (Allah) may forgive us our mistakes, and the magic which you forced us (to perform): And Allah is Best (Kha’ir, One for rewards) and (Allah is) Most Enduring (Ba’qi)."
We have put our trust in our Lord, hoping He may forgive our sins and the magic you compelled us to practice. God is far superior and everlasting.”
We have believed in our Lord, so that He may forgive us our sins, and the magic you have compelled us to practice. God is Better, and more Lasting.'
Indeed, we have believed in our Lord that He may forgive us our sins and what you compelled us [to do] of magic. And Allah is better and more enduring."
Indeed, we believe in our Lord, that He may forgive us our sins, and what you forced us of magic; and God is better and more lasting.'
"For us, we have believed in our Lord: may He forgive us our faults, and the magic to which thou didst compel us: for God is Best and Most Abiding."
"For us, we have believed in our Lord: may He forgive us our faults, and the magic to which thou didst compel us: for Allah is Best and Most Abiding."
إِنَّهُۥ مَن یَأۡتِ رَبَّهُۥ مُجۡرِمࣰا فَإِنَّ لَهُۥ جَهَنَّمَ لَا یَمُوتُ فِیهَا وَلَا یَحۡیَىٰ ٧٤
Hell will be the reward of those who return to their Lord as evildoers: there they will stay, neither living nor dying
Surely! Whoever comes to its Lord as a sinner, then surely hell is for him who will neither die nor live in it.
Verily whosoever cometh unto his lord as a Culprit, for him is Hell wherein he will neither die nor live
Surely for him who comes before his Lord a sinner shall be Hell, where he will neither die nor live
The truth is, he who comes to his Rabb as guilty, hell shall be for him... Therein he will neither die (and be freed) nor will he experience living!
As for those who come to their Lord as evildoers, they will have Hell where they will neither die nor stay alive.
Whoever comes to his Lord laden with guilt, indeed for him shall be hell where he will neither live nor die
Whoever comes before his Lord as a disbelieving criminal, for him surely there will be Hell: he will neither die therein nor live
Verily, he who comes to his Lord in a state of sin, he will surely be consigned to Gehenna, where he shall neither die nor live
Whosoever comes unto his Lord a sinner, for him awaits Gehenna wherein he shall neither die nor live
Indeed, anyone who comes to his Lord guilty, then hell is for him, and he will neither die in it nor live.
Anyone who comes back to His Lord (from the battle of life) as a criminal, He will find himself in the Hell; therein he will neither die (and has to suffer continuously) nor live (after all, what kind of life is it if one has to suffer continuously?
Indeed he who returns to his Lord as a wrong-doer, for him is hell. Therein will he neither die nor live
Indeed, whoever comes to his Lord as a criminal, then surely for him is Hell, where he neither dies nor lives.
Verily, he who comes to his Lord a sinner,- verily, for him is hell; he shall not die therein, and shall not live
Indeed the one who comes guilty to his Lord - so undoubtedly for him is hell; neither dying nor living in it
Truly whoever comes to His Lord as an evildoer, for him indeed is the hell wherein he will not die nor will he live.
Verily whosoever shall appear before his Lord on the day of judgment, polluted with crimes, shall have hell for his reward; he shall not die therein, neither shall he live
Verily, he who comes to his Lord guilty, verily, for him is hell; he shall therein neither die nor live
Gehenna (Hell) awaits whosoever comes before his Lord as a sinner, there he shall neither die nor live
As for him who shall come before his Lord laden with crime - for him verily is Hell: he shall not die in it and he shall not live
Verily, it (is that) whoever comes to his Nourisher-Sustainer as a criminal, then surely, for him is Hell; he will not die therein and will not live (as a living one in its true sense)
Truly, whoever approaches his Lord as one who sins, then, truly, for him is hell. Neither will he die in it nor will he live.
Truly, the one who comes [after death] to his/her Lord as a sinner faces Hell, wherein he/she shall neither die nor live.
Surely he who will come to his Lord as a sinner shall be consigned to Hell - wherein he shall neither die nor live
The truth is that Hell awaits him who comes to his Lord laden with sin; he shall neither die in it nor live
Whoso comes guilty to his Lord, for him is surely hell. He will neither die therein, nor live
Whoever comes to his Fosterer as a criminal, then for him, certainly there is hell, he will neither die therein nor live.
Whoever comes to his Lord as a sinner, for him indeed is Hell. He shall not die therein, nor shall he live
Surely, whoever comes to his Lord as an evildoer, certainly for him is Hell. (And it is such a torment) wherein he will neither die nor survive
He who comes to his Lord as a criminal, he will have Hell, where he will neither die in it nor live
He who comes to his Lord as a criminal, he will have Hell, where he will neither die in it nor live.
He who comes to his Lord as a criminal, he will have Hell, where he will neither die in it nor live.
That truly he, who comes (to) his Lord a criminal/sinner, so that to him (is) Hell he does not die in it and nor lives
VERILY, as for him who shall appear before his Sustainer [on Judgment Day] lost in sin - his [portion], behold, shall be hell: he will neither die therein nor live
Surely whoever comes up to his Lord a criminal, then surely for him will be Hell wherein he will neither die nor live
Lo! whoso cometh guilty unto his Lord, verily for him is hell. There he will neither die nor live
The dwelling place of one who comes into the presence of his Lord as a criminal will be hell wherein he will never die nor enjoy his life
Surely whoever comes to his Lord as a sinner, for him there is Jahannam in which he neither will die nor will live (a happy life)
Whosoever comes before his Lord as an ungodly sinner, then surely, for him is ‘Gehenna’ wherein he shall neither die nor live.
Indeed, hell is for the one who comes to his Lord as a criminal. There, he will never die _ nor live
Whosoever comes before his Lord as an Ungodly Sinner, then surely, for him is Gehenna, therein he can neither die nor live.
Indeed, he who presents himself to Allah, his Creator, in Day of Judgement invested with crime, shall be destined to Hell wherein he neither dies nor lives
Whoever comes to His Lord sinning, for him is Hell where he will neither die nor live.
Whoever comes to their Lord as an evildoer will certainly have Hell, where they can neither live nor die.
Whoever comes to his Lord as a sinner, for him is hell where he will neither die nor live.
He that comes before his Lord laden with sin shall be consigned to Hell, wherein he shall neither die nor live
Anyone who comes to his Lord guilty will incur Hell, wherein he never dies, nor stays alive.
Whoever comes to his Lord as an evildoer is destined for Hell where he will neither die nor live.
Whoever comes to his Lord as an evildoer is destined for Hell, where he will neither die nor live.
Surely whoever comes to his Lord a criminal, so surely for him is Gohanam (Hell), he neither dies in it nor lives.
Verily he who comes guilty to his Lord, then for him is Hell, wherein he shall neither die (to deliver) nor live (easily)
He who shall appear before his Lord [on Judgement Day] laden with sin shall be consigned to hell, where he shall neither die nor live.
Verily, as for him who shall appear before his Sustainer while he had been violating human rights, for him shall be Hell. He will neither die there nor live. (14:17), (87:13)
Whoever comes to his Lord (being) guilty, for him is surely hell; he shall not die therein, nor shall he live
Verily, he who comes to his Lord a sinner - for him is Hell; he shall neither die therein nor live
Verily, whosoever comes unto his Lord guilty, surely his shall be Hell, wherein he neither dies nor lives
Surely he who comes to his Lord as a criminal (at Judgment), for him is Hell: In there he will neither die nor live
Whoever comes before his Lord as guilty, for him is hell, where he neither dies nor lives.
Whoever comes to his Lord guilty, for him is Hell, where he neither dies nor lives
Indeed, whoever comes to his Lord as a criminal - indeed, for him is Hell; he will neither die therein nor live
Indeed, he who comes to his Lord a sinner, then indeed, for him is Hell; he shall not die in it, and shall not live.
Verily he who comes to his Lord as a sinner (at Judgment),- for him is Hell: therein shall he neither die nor live
Verily he who comes to his Lord as a sinner (at Judgment),- for him is Hell: therein shall he neither die nor live
وَمَن یَأۡتِهِۦ مُؤۡمِنࣰا قَدۡ عَمِلَ ٱلصَّـٰلِحَـٰتِ فَأُو۟لَـٰۤىِٕكَ لَهُمُ ٱلدَّرَجَـٰتُ ٱلۡعُلَىٰ ٧٥
But those who return to their Lord as believers with righteous deeds will be rewarded with the highest of ranks
But whoever will come to Him as a believer and has done righteous deeds, for such are the high ranks,
And whosoever cometh unto Him as a believer, and he hath done righteous works---then these! for them are ranks high
But whoever comes before Him a believer having done good deeds, will be raised to higher stations -
But he who comes to Him as a believer and as one who has fulfilled the requirements of his faith, the highest ranks shall be for them.
But as for those who come to Him as muminun, having done right actions, they will have the highest ranks:
But whoever comes to Him with faith and he has done righteous deeds, for such shall be the highest rank
Whereas he who comes before Him as a believer who did good, righteous deeds, for such are high ranks and lofty stations –
But those who come to Him as believers, having done deeds of righteousness, there await them, indeed, exalted ranks
And whoso comes unto Him a believer having done deeds of righteousness, those -- for them await the most sublime degrees
And anyone who comes to Him as a believer who has done good then they will have high ranks (and status).
As for the one who come backs to Him as a believer with the accomplished good deeds, he will find himself among those who have received high ranks
But those who come to Him as believers who have worked righteous deeds, for them are ranks exalted
But whoever comes to Him as a believer, having done righteous deeds, then for those are the highest degrees (of rank):
But he who comes to Him a believer who has done aright - these, for them are the highest ranks,
And the one who presents himself as a believer before Him, having done good deeds - so for them are the high ranks
But whosoever comes to Him as a believer and has done the righteous deeds indeed for them would be the ranks most high.
But whoever shall appear before him, having been a true believer, and shall have worked righteousness, for these are prepared the highest degrees of happiness
But he who comes to Him a believer who has done right, for them are the highest ranks
But for whosoever comes before Him as a believer and having done good works there awaits the most highest degree
But he who shall come before Him, a believer, with righteous works, - these! the loftiest grades await them
And whoever comes to Him as a Believer (and) indeed has performed righteous deeds, then those people: for them are (reserved) high ranks —
And whoever approaches Him as one who believes, who, surely, did as the one in accord with morality, then, for those, they are of lofty degrees,
Those who come to Him as believers having worked righteousness will join exalted ranks.
While he who will come to Him as a believer and has done good deeds shall have the highest rank
But he who comes to Him with faith and righteous works shall be exalted to high ranks
And whoso comes to Him a believer, having done good deeds, for them are high ranks -
And whoever comes to Him as a believer having done righteous works, then those are the persons for whom there are high ranks,
And whoever comes to Him as a believer with righteous deeds to his credit, he shall be among those who shall enjoy high ranks
And whoever comes to His presence as a believer (and) has (also) done good deeds, it is they for whom are high ranks
And he who comes to Him as a believer doing good works, for those will be the highest ranks
And he who comes to Him as a believer doing good works, for those will be the highest ranks.
And he who comes to Him as a believer doing good works, for those will be the highest ranks.
And who comes to Him believing, he had made/did the correct/righteous deeds, so those, for them the stages/degrees the high/elevated
whereas he who shall appear before Him as a believer who has done righteous deeds - it is such that shall have lofty stations [in the life to come]
And whoever comes up to Him a believer, having already done deeds of righteousness, then those, for them are the exalted degrees
But whoso cometh unto Him a believer, having done good works, for such are the high stations
One who comes into the presence of his Lord with faith and righteous deed
And whoever will come to Him as believer, having done righteous deeds, for such people there are the highest ranks
But whosoever comes before Him as a monotheistic believer having done righteous good deeds, for such are high ranks,
The exalted ranks are for those who come to their Lord as believers, having done righteous deeds
But whosoever comes before Him as a Monotheist, having done righteous deeds, for such shall be the highest degrees:
Whereas he who presents himself then with a heart impressed with the image of religious and spiritual virtues and deeds with wisdom and piety shall he and such persons be rewarded with the highest and most dignified places in the social scale of life Hereafter
On the other hand, whoever comes to Him believing and doing righteous deeds, they shall have a lofty place.
But whoever comes to Him as a believer, having done good, they will have the highest ranks:
And whoever comes to Him as a believer who does good work, for them are the highest stages.
But they that come before Him with true faith, having done good works, shall be exalted to the highest ranks
As for those who come to Him as believers who had led a righteous life, they attain the high ranks.
But whoever comes to Him as a believer, having done righteous deeds will be the highest ranks and
But whoever comes to Him as a believer, having done righteous deeds, will be the highest ranks and
And whoever comes to Him as a believer already has worked the righteous deeds, so for those are the highest degrees.
And whoever comes to Him a believer (and) he has done righteous deeds, for such are the most sublime degrees
But he who shall appear before Him as a believer, having done righteous deeds, shall be exalted to the highest ranks,
Whereas he who appears before Him as a believer who had been doing good to others, such people will have lofty ranks
And whoever comes to Him a believer (and) he has done good deeds indeed, these it is who shall have the high ranks
But he who comes to him a believer, having done good deeds, for such are the highest ranks
But whosoever comes unto Him as a believer, having performed righteous deeds, theirs shall be the highest ranks
But those who come to Him as believers who have worked righteous deeds— For them are supreme ranks—
But whoever comes before Him as a believer, having performed righteous deeds—those will attain the highest stages.
But whoever comes to Him a believer, having worked righteousness—these will have the highest ranks
But whoever comes to Him as a believer having done righteous deeds - for those will be the highest degrees [in position]
And he who comes to Him a believer verily, He did good works, then those, for them are the high ranks,
But such as come to Him as Believers who have worked righteous deeds,- for them are ranks exalted,
But such as come to Him as Believers who have worked righteous deeds,- for them are ranks exalted,
جَنَّـٰتُ عَدۡنࣲ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِینَ فِیهَاۚ وَذَ ٰلِكَ جَزَاۤءُ مَن تَزَكَّىٰ ٧٦
Gardens of lasting bliss graced with flowing streams, and there they will stay. Such is the reward of those who purify themselves
gardens of Eden with rivers flowing under them, they will abide in it forever, such is the reward of those who purify themselves (from evil).
Gardens Everlasting whereunder rivers flow: abiders therein; that is the meed of him who hath purified himself
Gardens of Eden with rippling streams, where he will live for ever. This is the recompense of those who achieve integrity
Paradises of Eden underneath which rivers flow... They will abide therein eternally... This is the recompense for those who purify themselves.
Gardens of Eden with rivers flowing under them, remaining in them timelessly, for ever. That is the reward of those who purify themselves.
—the Gardens of Eden, with streams running in them, to abide in them [forever], and that is the reward of him who keeps pure
Gardens of perpetual bliss through which rivers flow, therein to abide. Such is the recompense of whoever attains to purity
Gardens of Eternity served with running streams; there they will abide. Such is the reward of those who keep themselves ever pure
Gardens of Eden, underneath which rivers flow, therein dwelling forever; that is the recompense of the self-purified
Eternal gardens which rivers flow through them, remaining in there forever, and that is the reward of anyone who purifies (and absolves).
They will live forever in the gardens of Eden under which rivers flow. Such is the reward for the one who strives to purify himself
Gardens of eternity, beneath which rivers flow. They will dwell therein forever. Such is the reward of those who refine themselves
Gardens of Perpetuity beneath which rivers flow, abiding therein, for that is the repayment of the one who purifies himself.
gardens of Eden beneath which rivers flow, to dwell therein for aye; for that is the reward of him who keeps pure
Everlasting Gardens of Eden beneath which rivers flow, abiding in them for ever; and this is the reward of one who became pure
Gardens of eternal felicity under which the rivers flow to abide therein forever and that is the reward of the one who sanctifies his soul.
namely, gardens of perpetual abode, which shall be watered by rivers; they shall remain therein for ever: And this shall be the reward of him who shall be pure
Gardens of Eden beneath which rivers flow, to dwell therein for ever. That is the reward for him who grows (or purifies himself)
living for ever in the Gardens of Eden, underneath which rivers flow. Such shall be the recompense of he who purifies himself
Gardens of Eden, beneath whose trees the rivers flow: therein shall they abide for ever. This, the reward of him who hath been pure."
(in the form of) Gardens, everlasting, flow underneath them rivers; dwellers therein. And this is the reward (for) that who became cleansed
Gardens of Eden, beneath which rivers run, ones who will dwell in them forever. And that is the recompense of whoever purified himself.
[They will have] gardens of eternity beneath which rivers flow. They will dwell therein forever. That is the reward of those who purify themselves.
- Gardens of Eden, beneath which rivers flow, to live therein forever; such is the reward of those who purify themselves from evil
and shall live for ever in everlasting Gardens beneath which rivers flow. Such will be the reward of those who purify themselves
Gardens of perpetuity, wherein flow rivers, to abide therein. And such is the reward of him who purifies himself
gardens of everlasting bliss, beneath which rivers flow, they will stay therein and that is the reward of him who purifies (himself). (R3)
Gardens of perpetuity, beneath which rivers flow, to abide therein. And this is the reward of one who purifies oneself
(Those) are evergreen gardens beneath which streams flow. (They) will dwell therein forever. And that is the reward for the one who purifies himself (of the impurity and indecency of disbelief and immorality)
The gardens of Eden with rivers flowing beneath them, abiding therein. Such is the reward of he who is developed
Gardens of delight, with rivers flowing beneath them, abiding therein. Such is the reward of he who is developed.
Gardens of delight, with rivers flowing beneath them, abiding therein. Such is the reward of he who is developed.
Treed gardens (as) eternal residence, the rivers/waterways flow/pass from beneath/below it, immortally/eternally in it, and that (is) who purified's/corrected's reward/reimbursement
gardens of perpetual bliss, through which running waters flow, therein to abide: for that shall be the recompense of all who attain to purity
Gardens of Adn, (Eden) from beneath which rivers run, eternally (abiding) therein, and that is the recompense of him who has cleansed (himself)
Gardens of Eden underneath which rivers flow, wherein they will abide for ever. That is the reward of him who groweth
will be rewarded by high status in the gardens of Eden wherein streams flow. Such will be the reward of those who purify themselves
the eternal gardens beneath which rivers flow, in which they shall live for ever. That is the reward for the one who has purified himself
‘Gardens of Eden’, beneath which rivers flow, wherein they abide. That is the reward of him who purifies himself (from ‘Atheism’ & ‘Polytheism’) .
(As also) the elevated gardens, through which run the rivers. There, they shall live forever! This is the reward for those who endeavor to purify themselves
Gardens of Eden, beneath which rivers flow, therein they will abide. Such is the reward of him who has ultimately achieved positive spiritual growth.
They shall be rewarded with the abode in the Gardens of Eden beneath which rivers flow, wherein they will have passed through nature to Eternity. This is the reward of those who have cleansed themselves from moral and spiritual defilement and purposed to meet their Creator pure in heart
They will live in Gardens of Eternity, with streams flowing beneath them. Such is the reward of those who purify themselves
the Gardens of Eternity, under which rivers flow, where they will stay forever. That is the reward of those who purify themselves.
Gardens of Eden through which rivers flow where they will remain, and that is the reward for him who purifies himself.
in the Gardens of Eden, watered by running brooks, wherein shall they abide forever. Such shall be the recompense of those that keep themselves pure.‘
The gardens of Eden, beneath which rivers flow, will be their abode forever. Such is the reward for those who purify themselves.
Gardens of Eden beneath which rivers flow, where they will dwell eternally. And that is the reward for one who purifies himself.
Gardens of Eden beneath which rivers flow, where they will dwell eternally. And that is the reward for one who purifies himself.
Eden Paradises, beneath which the rivers are running, immortals therein. And that is a reward to whoever is refined.
(And) Gardens of Eternity beneath which rivers flow wherein shall they abide forever and this is the reward of him who purifies himself (from evil)
abiding in the gardens of Eden, through which running waters flow. Such shall be the recompense of those who keep themselves pure.
And Gardens of Eden (Perpetual Bliss) beneath which rivers flow, therein to abide. That shall be the recompense of all those who have developed their personality. (They have actualized their "Self" by helping humanity with their wealth and person)
The gardens of perpetuity, beneath which rivers flow, to abide therein; and this is the reward of him who has purified himself
Gardens of Eternity, beneath which streams flow; they will abide therein for ever. And that is the recompense of those who keep themselves pure
Gardens of Eden with rivers running below, abiding therein. That is the recompense of one who purifies himself
Gardens of Eternity, under which flow rivers; They will live in there for ever: Like this is the reward for those who purify themselves (of evil)
The eternal Gardens of Eternity, through which rivers flow, where they will reside forever—this is the reward for those who purify themselves.
The Gardens of Perpetuity, beneath which rivers flow, dwelling therein forever. That is the reward for him who purifies himself
Gardens of perpetual residence beneath which rivers flow, wherein they abide eternally. And that is the reward of one who purifies himself
Gardens of Eden beneath which the rivers flow, to dwell therein forever; and that is the reward of him who purifies himself.
Gardens of Eternity, beneath which flow rivers: they will dwell therein for aye: such is the reward of those who purify themselves (from evil)
Gardens of Eternity, beneath which flow rivers: they will dwell therein for aye: such is the reward of those who purify themselves (from evil)
4
Israelites worship Calf
وَلَقَدۡ أَوۡحَیۡنَاۤ إِلَىٰ مُوسَىٰۤ أَنۡ أَسۡرِ بِعِبَادِی فَٱضۡرِبۡ لَهُمۡ طَرِیقࣰا فِی ٱلۡبَحۡرِ یَبَسࣰا لَّا تَخَـٰفُ دَرَكࣰا وَلَا تَخۡشَىٰ ٧٧
We revealed to Moses, ‘Go out at night with My servants and strike a dry path for them across the sea. Have no fear of being overtaken and do not be dismayed.’
And indeed We revealed to Moses (saying) that: “You travel by night with My servants and strike a dry path for them in the sea, neither fear to be overtaken (by Pharaoh) nor being afraid (of drowning in the sea).”
And assuredly We revealed unto Musa, saying: depart in night with my bondmen, and make for them in the sea a parth dry: thou Shalt fear neither overtaking, nor shalt thou be afraid
We commanded Moses: "Journey by night with Our creatures, and strike a dry path for them through the sea. Do not fear being overtaken, nor have dread of any thing."
Indeed We revealed to Moses, “Take my servants and travel by night... Strike for them with your staff a dry path through the sea! Let them (walk) without fear of being caught or fright (that they will drown)!”
We revealed to Musa, ´Travel with My slaves by night. Strike a dry path for them through the sea. Have no fear of being overtaken and do not be afraid.´
Certainly We revealed to Moses, [saying], ‘Take My servants on a journey by night. Then strike out for them a dry path through the sea. Do not be afraid of being overtaken, and have no fear [of getting drowned]
We revealed to Moses: "Set forth with My servants by night, and (when you reach the sea’s edge with the Pharaoh and his army in pursuit) strike for them a dry path with your staff through the sea, and you need have no fear of being overtaken (by Pharaoh) or of drowning in the sea."
And We directed Moses by revelation, `Take away My servants by night and take them along a dry path through the wide plane. You will not be afraid of being overtaken nor will you have any cause of fear (of being drowned).
Also We revealed unto Moses, 'Go with My servants by night; strike for them a dry path in the sea, fearing not overtaking, neither afraid.
And We certainly revealed to Moses: “Travel by night with My servants, and make a dry path for them in the sea, and do not be afraid of being overtaken (by Pharaoh) and do not fear (from drowning in the sea).”
I revealed to Moses: “Set forth with My servants at night and open for them a path across the sea. Do not be neither afraid (of Pharaoh) nor overtaken (by the greatness of the miracle of Passover.
We sent this inspiration to Moses, “Travel by night with My servants, and split a dry path for them through the sea, without fear of being overtaken and without any other fear.
And very truly, We revealed to Moses: “Journey by night with My servants and strike for them a dry road across the sea. You will not be afraid of being overtaken nor apprehensive.”
And we inspired Moses, 'Journey by night with my servants, and strike out for them a dry road in the sea. Fear not pursuit, nor be afraid!
And We divinely inspired Moosa that, "Journey with My bondmen in a part of the night and strike a dry path in the sea for them, you shall have no fear of Firaun getting to you, nor any danger."
And truly We inspired Moses [saying] that, “Journey forth with My slaves at night and strike for them a dry path through the sea and you will not fear being overtaken and nor will you fear being overwhelmed [with water].”
And we spake by revelation unto Moses, saying, go forth with my servants out of Egypt by night; and smite the waters with thy rod, and make them a dry path through the sea: Be not apprehensive of Pharaoh's overtaking thee; neither be thou afraid
And We inspired Moses, saying, "Journey by night with my servants, and strike out for them a dry road in the sea. Fear not pursuit, nor be afraid!"
To Moses we also revealed: 'Set forth with My worshipers by night and strike for them a dry path in the sea. Do not fear that you will be overtaken, neither be afraid.
Then revealed we to Moses, "Go forth by night with my servants and cleave for them a dry path in the sea; Fear not thou to be overtaken, neither be thou afraid."
And surely, indeed, We inspired Musa that: “Move with My Ibad and strike for them a path in the sea — a dry (path). You shall not fear being overtaken (by Firaun and his military forces) and you shall not feel afraid (of being drowned).
And, certainly, We revealed to Moses that set thou forth with My servants. Then, strike for them a dry road in the sea, neither fearing to be overtaken, nor dreading that.
Truly, We sent an inspiration to Moses, “Travel by night with My servants. Strike a dry path for them through the sea. Do not be afraid of being overtaken, and have no fear.”
We sent Our revelation to Moses, saying: "Set forth with my servants at night and strike a dry path for them through the sea without fear of being overtaken by Pharoah and without any fear while passing through the sea."
Most certainly We revealed to Moses: "Proceed with My servants in the night and strike for them a dry path in the sea. Have no fear of being overtaken, nor be afraid of treading through the sea."
And certainly We revealed to Moses: Travel by night with My servants, then strike for them a dry path in the sea, not fearing to be overtaken, nor being afraid
And We communicated to Musa that (you should) travel by night with My servants, then strike a dry path for them in the sea, neither fearing to be overtaken nor being afraid.
And We did reveal to Moses that he should "travel by night with My devotees, then make for them a dry path in the sea, without any fear of being overtaken or of any other sort."
And certainly We sent Revelation to Musa (Moses): ‘Move out at night taking My servants with you. So, make a dry path in the river (by striking your staff). Have no fear to be overtaken (by Pharaoh), nor be afraid (of drowning).
And We inspired to Moses: "Take My servants out, and make for them through the sea a path. You shall not fear being overtaken, nor be afraid."
And We inspired to Moses: "Take My servants out, and strike for them a path through the sea that is dry. You shall not fear being overtaken, nor be concerned."
And We inspired to Moses: "Take My servants out, and strike for them a path through the sea that is dry. You shall not fear being overtaken, nor be concerned."
And We had inspired/transmitted to Moses that walk/move with My worshippers/slaves so strike/move adry a path/way in the sea/ocean , do not fear over taking/pursuit , and nor you (should) fear."
AND, INDEED, [a time came when] We thus inspired Moses: "Go forth with My servants by night, and strike out for them a dry path through the sea; [and] fear not of being overtaken, and dread not [the sea]."
And indeed We already revealed to Musa, (Moses) (saying), "Set forth by night with My bondmen; so strike for them a dry road in the sea, fearing neither to be overtaken nor being apprehensive (of the sea)."
And verily We inspired Moses, saying: Take away My slaves by night and strike for them a dry path in the sea, fearing not to be overtaken, neither being afraid (of the sea)
We sent revelations to Moses telling him, "Travel with My servants during the night and strike a dry road across the sea (for them). Have no fear of being overtaken (by the Pharaoh) nor of anything else"
And We revealed to Musa saying, .Set out with my servants at night, then make for them a dry path across the sea (with the strike of your staff), neither fearing to be caught up, nor having any fear (of drowning)
We revealed unto ‘Moses’: "Set forth with My servants by night, and strike for them a dry path through the sea, not fearing to be overtaken (by ‘Pharaoh’ & his soldiers), nor being afraid (of drowning)."
Indeed, We revealed to Musa, "Go and take My servants with you. Strike a dry path through the sea. Do not be frightened of being overtaken (by the Pharaoh in hot pursuit), nor be afraid (of the sea)."
And verily We revealed to Moses: "Set forth with My servants by night and strike for them a dry path through the sea. Do not fear that you will be overtaken, neither be afraid (of drowning)."
Meanwhile, We inspired Mussa to conduct My servants by night to the sea and to strike for them a dry path across and We assured him, thus: "You shall not be overtaken by Pharaoh and his people. They shall not catch up with you nor should you fear them"
We revealed to Musa: “Take our servants by night and make a dry way for them across the sea, and don’t fear being caught, nor be worried.”
And We surely inspired Moses, ˹saying,˺ “Leave with My servants ˹at night˺ and strike a dry passage for them across the sea. Have no fear of being overtaken, nor be concerned ˹of drowning˺.”
And We revealed to Musa (Moses) to travel with My servants and strike a dry path in the sea for them without fearing to be overtaken or being afraid.
And We revealed Our will to Moses: ‘Set forth with My servants in the night and strike for them a dry path across the sea. Have no fear of being overtaken, nor let anything dismay you
We inspired Moses: "Lead My servants out, and strike for them a dry road across the sea. You shall not fear that you may get caught, nor shall you worry."
We revealed to Moses, "Travel by night with My worshipers and strike a dry path through the sea for them, and do not fear being overtaken [by Pharaoh] or fear [drowning]."
We revealed to Moses, “Travel by night with My worshipers and strike a dry path through the sea for them, and do not fear being overtaken [by Pharaoh] or fear [drowning].”
And We already revealed to Moses: “That you at night walk with My slaves, so strike for them in the sea a dry road, do not fear catch up, nor be awe.”
And We indeed revealed unto Moses (saying:): 'Take away My servants by night, and strike for them a dry path in the sea, with no fear of being overtaken (by Pharaoh) nor you be afraid (of being drowned)
Then We thus inspired Moses: 'Go forth with My servants by night, and strike out for them a dry path through the sea. Have no fear of being overtaken, and dread nothing.'
Finally, a time came when We commanded Moses, "Take away My servants by night and find for them a dry path through the Sea of Reeds. Fear not of being overtaken (by Pharaoh), and dread not the sea." (7:130), (26:63), (44:24)
And certainly We revealed to Musa, saying: Travel by night with My servants, then make for them a dry path in the sea, not fearing to be overtaken, nor being afraid
And WE directed Moses by revelation: `Take away MY servants by night, and strike for them a dry path through the sea, fearing not to be overtaken, nor having any other fear.
And We indeed revealed unto Moses, “Set forth with My servants by night and strike for them a dry path through the sea. Be not afraid of being overtaken, and fear not.
And indeed, We revealed to Musa (Moses): "Travel during the night with My servants, and keep on a dry path for them through the sea, without fear of being overtaken (by Firon) and without (any other) fear."
We revealed to Moses: “Set out at night with My servants, and strike for them a dry path through the sea, without fear of being overtaken or dread.”
And We inspired Moses: 'Travel by night with My servants, and strike for them a dry path across the sea, not fearing being overtaken, nor worrying.'
And We had inspired to Moses, "Travel by night with My servants and strike for them a dry path through the sea; you will not fear being overtaken [by Pharaoh] nor be afraid [of drowning]."
And surely, certainly, We inspired to Moses, 'Travel by night with My servants, and strike for them a dry way in the sea. Fearing not to be overtaken, nor being afraid.'
We sent an inspiration to Moses: "Travel by night with My servants, and strike a dry path for them through the sea, without fear of being overtaken (by Pharaoh) and without (any other) fear."
We sent an inspiration to Moses: "Travel by night with My servants, and strike a dry path for them through the sea, without fear of being overtaken (by Pharaoh) and without (any other) fear."
فَأَتۡبَعَهُمۡ فِرۡعَوۡنُ بِجُنُودِهِۦ فَغَشِیَهُم مِّنَ ٱلۡیَمِّ مَا غَشِیَهُمۡ ٧٨
Pharaoh pursued them with his armies and was overwhelmed by the sea
Then Pharaoh pursued them with his hosts but the sea (water) completely overwhelmed them and covered them up.
Then Fir'awn followed them with his hosts; and there came upon them of the sea that which came upon them
Then the Pharaoh followed them with his army, but the sea overpowered and engulfed them
Pharaoh pursued them with his army and the sea engulfed and drowned them.
Pharaoh pursued them with his troops and the sea overwhelmed them utterly.
Then Pharaoh pursued them with his troops, whereat they were engulfed by what engulfed them of the sea
Then the Pharaoh pursued them with his armed hosts, and they were overwhelmed by the sea to their complete destruction
Now Pharaoh pursued them with his armies. But there covered them (- Pharaoh and his host) that (tide of the) sea which engulfed them completely
Pharaoh followed them with his hosts, but they were overwhelmed by the sea
So, Pharaoh followed them with his troops, then the sea covered them with what covered them (and they drowned).
When Pharaoh realized that they have left, he went after them with his army, but the see swallowed them all up
Then Pharaoh pursued them with his forces, but the waters completely overwhelmed them and covered them up
So Pharaoh pursued them with his troops, but there overwhelmed them of the waters that which overwhelmed them.
Then Pharaoh followed them with his armies, and there overwhelmed them of the sea that which overwhelmed them
So Firaun went after them with his army - therefore the sea enveloped them, the way it did
Then Pharaoh pursued them with his army but they were covered from the sea with that what overwhelmed them.
And when Moses had done so, Pharaoh followed them with his forces; and the waters of the sea which overwhelmed them, overwhelmed them
Then Pharaoh followed them with his armies, and the sea overwhelmed them and covered them up completely
Pharaoh pursued them with his legions so they were overwhelmed from the sea with that which drowned them
And Pharaoh followed them with his hosts, and the whelming billows of the sea overwhelmed them
Then Firaun chased them with his military forces, but completely covered them from (the contents of) the sea, whatever covered them (i.e., the sea-waters completely overwhelmed and drowned the forces)
Then, Pharaoh and his army pursued them. Then, overcame them the water of the sea by what overcame.
Pharaoh pursued them with his army, but the sea overwhelmed them and covered them.
Pharoah followed them with his armies but the waters completely overwhelmed them and covered them up
Pharaoh pursued them with his hosts, but they were fully overwhelmed by the sea
So Pharaoh followed them with his armies, then there covered them of the sea that which covered them
Then Firawn followed them with his forces but there covered them from the flowing water, that which covered them (when the stationary sea started to flow).
And Pharaoh followed them with his armies. And so there came upon them from the sea that which came upon them.
Then Pharaoh chased them with his troops. So, the (waves of the) river swept over them as much as they covered them up
So Pharaoh followed them with his soldiers, but the sea came-over them and covered them
So Pharaoh followed them with his soldiers, but the sea came-over them and covered them.
So Pharaoh followed them with his soldiers, but the running water came-over and covered them.
So Pharaoh followed them with his soldiers/warriors, so from the body of water covered/afflicted them what covered/afflicted them (so they drowned in the water)
And Pharaoh pursued them with his hosts: and they were overwhelmed by the sea which was destined to overwhelm them
Then Firaawn (pharaoh) followed them up with his hosts, yet they were enveloped by the main in that (manner) of enveloping
Then Pharaoh followed them with his hosts and there covered them that which did cover them of the sea
The Pharaoh and his army chased Moses and his people but were drowned by the sea
Then Pharaoh chased them with his troops. So, they were encircled by that (huge wave) from the sea which overwhelmed them
‘Pharaoh’ chased them with his armed hosts, then there engulfed them of the sea that which engulfed them.
The pharaoh pursued them with his army. They were drowned by that which engulfed them from all sides
Pharaoh chased them with his armed hosts, then there engulfed them of the sea that which engulfed them.
Pharaoh in command of his troops went in pursuit of Mussa and his people whom he considered as enemies to the community of nature, but they were overwhelmed with the sea water which overpowered them
The Pharaoh and his army followed them, and they were besieged and covered up by the sea.
Then Pharaoh pursued them with his soldiers—but how overwhelming were the waters that submerged them!
Then Pharaoh followed them with his soldiers and the sea completely surrounded them.
Pharaoh pursued them with his warriors, but the waters of the sea overwhelmed them
Pharaoh pursued them with his troops, but the sea overwhelmed them, as it was destined to overwhelm them.
So Pharaoh pursued them with his soldiers, and they were utterly overwhelmed by the sea
So Pharaoh pursued them with his soldiers, and they were utterly overwhelmed by the sea.
So, Pharaoh followed them with his troops, so it over-covered them among the Yam (deep water) what was over-covered.
Then Pharaoh pursued them with his armies so (the bellows) of the sea covered them, as they were covered (completely drowned)
Pharaoh pursued them with his hosts, but they were overwhelmed by the power of the sea.
Pharaoh pursued them with his forces, but the high tide completely overwhelmed them, and covered them up
And Firon followed them with his armies, so there came upon them of the sea that which came upon them
Then Pharaoh pursued them with his hosts, and the waters of the sea completely covered them
Then Pharaoh pursued them with his hosts, and they were overwhelmed by the sea that enshrouded them
Then Firon (Pharaoh) came after them with his (hosts of) armies, but the (tidal) waters completely came over them (Pharaoh and armies) and covered them up
Pharaoh pursued them with his forces, but the sea overwhelmed them, completely submerging them.
Pharaoh pursued them with his troops, but the sea overwhelmed them, and completely engulfed them
So Pharaoh pursued them with his soldiers, and there covered them from the sea that which covered them
Then Pharaoh followed them with his armies, and there overwhelmed them of the sea what overwhelmed them.
Then Pharaoh pursued them with his forces, but the waters completely overwhelmed them and covered them up
Then Pharaoh pursued them with his forces, but the waters completely overwhelmed them and covered them up
وَأَضَلَّ فِرۡعَوۡنُ قَوۡمَهُۥ وَمَا هَدَىٰ ٧٩
Pharaoh truly led his people astray; he did not guide them
Thus Pharaoh led his people astray and he did not guide them.
And Fir'awn led his nation astray, and guided them not
The Pharaoh had led his people astray, and did not rightly guide them
Pharaoh led his people astray; he did not guide them to the right path.
Pharoah misguided his people. He was no guide.
Pharaoh led his people astray and did not guide them
The Pharaoh had led his people astray (and finally he led them to destruction); he did not guide them (either to the truth or to prosperity)
Indeed, Pharaoh caused his people to perish, and did not lead them in the right way
so Pharaoh had led his people astray, and was no guide to them
And Pharaoh misguided his people, and he did not guide (them).
What a shame that Pharaoh led his people to the darkness instead of the guidance
Pharaoh led his people astray instead of leading them aright
Thus Pharaoh led his people astray and never did he guide (them).
And Pharaoh and his people went astray and were not guided
And Firaun led his people astray, and did not guide them
And Pharaoh led his people astray and he did not guide them.
And Pharaoh caused his people to err, neither did he direct them aright
Pharaoh had led his people astray instead of guiding them right
For Pharaoh had misled his nation, and did not guide them
for Pharaoh misled his people, and did not guide them
And Firaun misled his nation and did not provide (them) a correct approach
And Pharaoh caused his folk to go astray and he guided them not.
Pharaoh led his people astray instead of leading them the right way.
Thus Pharoah misled his people instead of guiding them aright
Pharaoh led his people astray; he did not guide them aright
And Pharaoh led his people astray and he guided not aright
So Firawn led his people astray and he did not guide (them a right).
And Pharaoh led his people astray and guided them not
And Pharaoh led his people astray, and did not guide them to the right path
Thus, Pharaoh misled his people and he did not guide
Thus, Pharaoh misled his people and he did not guide.
Thus, Pharaoh misled his people and he did not guide.
And Pharaoh misguided his nation, and he did not guide
because Pharaoh had led his people astray and had not guided [them] aright
And Firaawn led his people into error, and in no way did he guide them
And Pharaoh led his folk astray, he did not guide them
The Pharaoh and his people had gone away from guidance
Pharaoh held his people astray, and did not show them the right path
‘Pharaoh’ led his people astray instead of leading them aright.
The pharaoh led his nation astray _ did not guide well
Pharaoh deceived his people into going away from the Path of Truth.
In effect what Pharaoh actually did was that he fooled his people, led them astray and never did he really guide them to a path of righteousness
The Pharaoh misled his people, and he didn’t guide them.
And ˹so˺ Pharaoh led his people astray, and did not guide ˹them rightly˺.
And Pharaoh led his people astray and did not guide them.
For Pharaoh misled his people: he did not guide them
Thus, Pharaoh misled his people; he did not guide them.
Pharaoh led his people astray and did not guide [them].
Pharaoh led his people astray and did not guide [them].
And Pharaoh strayed his kinfolk and did not guide.
And Pharaoh led his people astray and he did not guide them (aright)
For Pharaoh had led his people astray and had not guided them aright.
This is because Pharaoh had led his nation astray and had not guided them aright. (Therein is an example that the top leadership could make or break a nation)
And Firon led astray his people and he did not guide (them) aright
And Pharaoh led his people astray and did not guide them aright
Pharaoh led his people astray, and guided them not
And Firon (Pharaoh) led his people away from right instead of leading them towards right path
Pharaoh misled his people; he didn’t guide them.
Pharaoh misled his people, and did not guide them
And Pharaoh led his people astray and did not guide [them]
And Pharaoh led his people astray and he did not guide.
Pharaoh led his people astray instead of leading them aright
Pharaoh led his people astray instead of leading them aright
یَـٰبَنِیۤ إِسۡرَ ٰۤءِیلَ قَدۡ أَنجَیۡنَـٰكُم مِّنۡ عَدُوِّكُمۡ وَوَ ٰعَدۡنَـٰكُمۡ جَانِبَ ٱلطُّورِ ٱلۡأَیۡمَنَ وَنَزَّلۡنَا عَلَیۡكُمُ ٱلۡمَنَّ وَٱلسَّلۡوَىٰ ٨٠
Children of Israel, We rescued you from your enemies. We made a pledge with you on the right-hand side of the mountain. We sent down manna and quails for you
O Children of Israel! We delivered you from your enemy, We made a covenant with you on the right side of the mount (Tur to grant Torah), and We sent down to you sweet dish (Manna) and quail meat (Salva),
O Children of Israel; We delivered you from your enemy, and treated with you on the right side of the mount and sent down upon you the manna and the quails
O children of Israel, We delivered you from your enemy, and made a covenant with you on the right side of the Mount, and sent down for you manna and quails
O Children of Israel! Indeed, We delivered you from your enemy and made a covenant with you on the right side of Mount Sinai... We sent manna and quail upon you.
Tribe of Israel! We rescued you from your enemy and made an appointment with you on the right hand side of the Mount and sent down manna and quails for you.
O Children of Israel! We delivered you from your enemy, and We appointed with you a tryst on the right side of the Mount and We sent down to you manna and quails
O Children of Israel! We saved you from your enemy; and We made a covenant with you through Moses on the right side of Mount Sinai (and granted you the Torah); and We sent down on you manna and quails (to sustain you in the desert)
O Children of Israel! We delivered you from your enemy and made a covenant with you on the right and blessed side of the Mount (Sinai), and We got Manna and quail to be sent down to you
Children of Israel, We delivered you from your enemy; and We made covenant with you upon the right side of the Mount, and sent down on you manna and quails
Children of Israel, We have saved you from your enemy, and We made an appointment with you on the right side of the mountain (Mount Sinai), and We sent down Manna and Salwa (two kinds of edible foods) to you.
Children of Israel! I am the One Who saved you from your enemy. I am the One Who took a promise from you on the eastern side of the Mount Sinai. I am the One Who sent down to you manna & quails
O you Children of Israel, We delivered you from your enemy, and We made a covenant with you on the right side of the mount, and We sent down to you manna and quail
O Children of Israel, We have surely saved you from your enemy, and have made an appointment with you by the right side of Mount Tûr, and sent down to you manna and quails.
O children of Israel! We have saved you from your enemy; and we made an appointment with you on the right side of the mount; and we sent down upon you the manna and the quails
O Descendants of Israel, indeed We rescued you from your enemy, and We made a covenant with you on the right side of Mount Tur, and sent down Manna and Salwa upon you
“O children of Israel! We did save you from your enemy and We have made a tryst with you on the right hand side of the mount of Toor and We sent down manna and salva on you.
Thus, O children of Israel, we delivered you from your enemy; and we appointed you the right side of mount Sinai to discourse with Moses and to give him the law; and we caused manna and quails to descend upon you
O Children of Israel! We delivered you from your enemy; and We made a covenant with you on the side of the mount; and We sent down upon you the manna and the quails
Children of Israel! We saved you from your enemies and made a covenant with you on the right side of the Mountain. We sent down manna and quails
O children of Israel! we rescued you from your foes; and We appointed a meeting with you on the right side of the mountain; and We caused the manna and the quail to descend upon you
O Bani Israiel! Indeed We rescued you from your enemy and We made you a Promise by the side of the Blessed Mount, and We sent down to you Al-Manna and As-Salwah
O Children of Israel! Surely, We rescued you from your enemy and We appointed someone with you on the right edge of the mount and We sent down to you the manna and the quails.
O Children of Israel, We delivered you from your enemy. We made a covenant with you on the right side of Mount (Sinai). We sent manna and quail to you:
O Children of Israel! We delivered you from your enemy, We fixed a time to grant you The Torah on the right side of Mount Tur and We sent down to you Manna (sweet dish) and Salva (quail meat
Children of Israel! We saved you from your enemy and made a covenant with you on the right side of the Mount and sent down on you manna and quails
O Children of Israel, We truly delivered you from your enemy, and made a covenant with you on the blessed side of the mountain, and sent to you the manna and the quails
O children of Israel! We delivered you from your enemy and We made a promise with you on the right (hand) side of the Mount Toor and We sent down on you manna and quails.
O Children of Israel! We did verily deliver you from your enemy, and We made a covenant with you on the right side of the mountain, and We sent to you the manna and the quails.
O Children of Israel! (Realize!) Certainly, We delivered you from your enemy, and gave you the promise of (coming to) the right of (Mount) Tur, and (there) We sent down to you the manna and the quails
O Children of Israel, We have saved you from your enemy, and We summoned you at the right side of the mount, and We sent down to you manna and quail
O Children of Israel, We have saved you from your enemy, and We summoned you at the right side of the mount, and We sent down to you manna and quail.
O Children of Israel, We have saved you from your enemy, and We summoned you at the right side of the mount, and We sent down to you manna and quail.
You Israel's sons and daughters, We had saved/rescued you from your enemy and We promised you the mountain's right side/direction, and We descended on you the manna/sap , and the quail/amusement
O children of Israel! [Thus] We saved you from your enemy, and [then] We made a covenant with you on the right-hand slope of Mount Sinai, and repeatedly sent down manna and quails unto you, [saying,]
"O Seeds (Or: sons) of Israel) We have already delivered you from your enemy; and We fixed an appointment with you upon the right side of At-Tur, (The Mount) and We kept sending down on you manna and quails
O Children of Israel! We delivered you from your enemy, and we made a covenant with you on the holy mountain's side, and sent down on you the manna and the quails
Children of Israel, We saved you from your enemy and promised to settle you on the right side of the peaceful Mount Tur (Sinai
O children of Isra‘il , We delivered you from your enemy and appointed for you the right side of the mount Tur (Sinai), and sent down for you the Mann and Salwa
O’ ‘Children of Israel’! We verily saved you from your enemy. And We made a covenant with you through ‘Moses’ on the right side of Mount (Sinai), and sent unto you the manna and the quails.
Oh Children of Israel! We rescued you from your enemy, granted you an audience by the right side of the mountain ´Toor´, and sent down the ´munna´ and the ´salwa´ for you
O’ Children of Israel! We verily saved you from your enemy. And We made a covenant with you through Moses on the right side of Mount (Sinai), and sent to you the manna and the quails.
O Children of Israel: We delivered you from your enemy and We ordained for you the divine assignation -through Mussa on the right side of Mount Sinai to receive the commandments- and We provisioned you with Al Manna, the continual dew of the blessed victuals, and with the Quails
Israelites! We saved you from your enemy and We made a contract with you on the right-hand side of the mountain, and We sent down to you Manna and quails.
O Children of Israel! We saved you from your enemy, and made an appointment with you on the right side of Mount Ṭûr, and sent down to you manna and quails,
Oh Children of Israel, We rescued you from your enemy and had a meeting with you with the mountain on the right and sent to you honeydew and quails.
Children of Israel! We delivered you from your enemies and made a covenant with you on the right flank of the Mount. We sent down for you manna and quails
O Children of Israel, we delivered you from your enemy, summoned you to the right side of Mount Sinai, and we sent down to you manna and quails.
O Children of Israel, We delivered you from your enemy, and We made a covenant with you on the right side of the mountain, and We repeatedly sent down manna and quail to you,
O, Children of Israel, We delivered you from your enemy, and We made a covenant with you on the right side of the mountain, and We repeatedly sent down manna and quail to you,
O Israel's children! We have already saved you from your enemy and promised you at the right side of Al-Tur (The Mount), and sent down upon you the manna and the quails.
O Children of Israel! We delivered you from your enemy, and We made a covenant with you on the right side of Tur (the Mount Sinai), and We sent down unto you Manna and quails
Children of Israel! We saved you from your enemy, and then We made a covenant with you on the right flank of Mount Sinai. We sent down manna and quails for you.
O Children of Israel! We saved you from your enemy, and then made a Covenant with you by the right-hand slope of Mount Sinai, and gave you ample provision, meats and wholesome vegetation. (2:57), right slope (19:52)
O children of Israel! indeed We delivered you from your enemy, and We made a covenant with you on the blessed side of the mountain, and We sent to you the manna and the quails
O Children of Israel, WE delivered you from your enemy, and WE made a covenant with you on the right side of the Mount, and sent down on you Manna and Salwa
O Children of Israel! We have saved you from your enemies and have appointed a tryst for you on the right side of the Mount. And We sent down unto you manna and quails
O you Children of Israel! We delivered you from your enemy and We made a promise to you on the right side of Mount (Sinai) and We sent down to you manna and quails
O Children of Israel, We saved you from your enemy, covenanted with you on the right side of the Mount, and We sent down to you Manna and Quail.
O Children of Israel! We have delivered you from your enemy, and promised you by the right side of the Mount, and sent down to you manna and quails
O Children of Israel, We delivered you from your enemy, and We made an appointment with you at the right side of the mount, and We sent down to you manna and quails
O children of Israel! Verily, We saved you from your enemy; and We made an appointment with you on the right side of the mount; and We sent down upon you the manna and the quails.
O ye Children of Israel! We delivered you from your enemy, and We made a Covenant with you on the right side of Mount (Sinai), and We sent down to you Manna and quails
O ye Children of Israel! We delivered you from your enemy, and We made a Covenant with you on the right side of Mount (Sinai), and We sent down to you Manna and quails
كُلُوا۟ مِن طَیِّبَـٰتِ مَا رَزَقۡنَـٰكُمۡ وَلَا تَطۡغَوۡا۟ فِیهِ فَیَحِلَّ عَلَیۡكُمۡ غَضَبِیۖ وَمَن یَحۡلِلۡ عَلَیۡهِ غَضَبِی فَقَدۡ هَوَىٰ ٨١
‘Eat from the good things We have provided for you, but do not overstep the bounds, or My wrath will descend on you. Anyone on whom My wrath descends has truly fallen
(saying): “You eat from good lawful things which We have provided you, don’t commit oppression in it lest My Anger should descend on you, whoever incurs My Anger is indeed perished.
Saying: eat of the clean things wherewith We have provided you, and wax not exorbitant in respect thereof, lest My wrath alight on you; and upon whomsoever My wrath alighteth, he surely perisheth
(And said): "Eat of the good things We have given you for food, and do not exceed the bounds (of law) in this, or My wrath will surely fall upon you; and he who incurs My wrath will fall into the abyss
So, eat what is clean from the sustenance with which We nourish you and do not go to excess... Lest you incur My wrath (as a result of your deeds)... For whoever incurs My wrath, surely he is in a serious downfall.
Eat of the good things We have provided for you but do not go to excess in it or My anger will be unleashed on you. Anyone who has My anger unleashed on him has plunged to his ruin.
‘Eat of the good things We have provided you, but do not overstep the bounds therein, lest My wrath should descend on you. And he on whom My wrath descends certainly perishes
(We said:) Eat of the pure, wholesome things that We have provided for you but do not exceed the bounds therein (by wastefulness, ingratitude, unlawful earnings, and the like). Otherwise My condemnation will justly fall upon you, and upon whoever My wrath falls, he has indeed thrown himself into ruin
(And it was also said,) `Eat of the good and pure things We have provided you, and do not exceed the limits in this respect or My dis-pleasure shall descend upon you. Indeed, lost are those on whom My displeasure descends.
'Eat of the good things wherewith We have provided you; but exceed not therein, or My anger shall alight on you; and on whomsoever My anger alights, that man is hurled to ruin
(Saying:) “Eat from good things that We have provided for you and do not exceed (the proper limits) in there, otherwise My anger comes down upon you, and whomever My anger comes down upon him, then he has fallen (into ruins).
Eat of (and enjoy) the pure things that I have provided for you and do not pass the limits set by the law. Otherwise, you will be subjected to My Anger; the one who is subjected to My Anger, is indeed destroyed
Saying, “Eat of the good things We have provided for your sustenance, but commit no excess therein, lest My punishment should justly descend on you, and those on whom My punishment descends, will indeed perish
Eat of the good things We have provided for youpl, but do not exceed the limits in it lest you deserve My wrath upon you, for the one upon whom My wrath is deserved has surely fallen.
'Eat of the good things we have provided you with, and do not exceed therein, lest my wrath light upon you; for whomsoever my wrath lights upon he falls
"Eat the good clean things We have provided you, and do not exceed the limits in respect of it causing My wrath to descend upon you; and indeed the one on whom My wrath descended, has fallen."
Eat from the good things which We have provided you and do not abuse it lest My anger falls upon you and whosoever My anger falls upon, he indeed has fallen down.
saying, eat of the good things which we have given you for food; and transgress not therein, lest my indignation fall on you: And on whomsoever my indignation shall fall, he shall go down headlong into perdition
Saying, "Eat of the good things We have provided you with, but do not commit excesses therein, lest My wrath justly descend upon you; for on whomsoever My wrath descends they perish indeed
'Eat of the good things with which We have provided you and do not transgress therein lest My Anger should fall upon you, and upon whosoever My Anger falls has assuredly fallen
"Eat," said We, "of the good things with which we have supplied you; but without excess, lest my wrath fall upon you; for on whom my wrath doth fall, he perisheth outright
Eat of the Tayyibat wherewith We have given you provisions and commit no transgression therein, lest My Punishment becomes due on you; and that one whom My Punishment becomes justly due, then indeed, he perished
Eat from what is good that We provided you, and be not defiant in it so that My anger not alight on you. And he on whom My anger alights surely, will be hurled to ruin.
“Eat of the humane/ethical things We have provided for you, but commit no excess, lest My wrath should descend upon you. Those upon whom My wrath descend really do perish!
-saying: "Eat of the good things We have provided for your sustenance and do not transgress, lest you should incur My wrath, and whoever incurs My wrath, is surely bound to perish
saying: "Partake of the good things that We have provided for you, but do not transgress lest My wrath fall upon you; for he upon whom My wrath falls is ruined
Eat of the good things We have provided for you, and be not inordinate in respect thereof, lest My wrath come upon you; and he on whom My wrath comes, he perishes indeed
Eat from the good things which We have provided for you and do not transgress therein lest My anger come down upon you, and he on whom My anger comes down, he will indeed perish.
Make use of the good things We have provided you with, and be not inordinate therein lest My wrath should become due upon you. And he, upon whom My wrath becomes due, certainly perishes
(And He said to you:) ‘Eat of the pure things that We have provided for you, and do not exceed limits in that, or My wrath will become inevitable for you. And he on whom My wrath comes due is in truth destroyed.
Eat from the good things that We have provided for you and do not transgress in this else My wrath will be upon you. Whomever has incurred My wrath is lost
Eat from the good things that We have provided for you and do not transgress in this else My wrath will be upon you. Whoever has incurred My wrath is lost.
Eat from the good things that We have provided for you and do not transgress in this else My wrath will be upon you. Whoever has incurred My wrath is lost.
Eat from tasty/goodnesses what We provided for you, and do not tyrannize/exceed the limit in it, so My anger takes place/descends on you, and whom My anger descends on him, so he had fallen/dropped
"Partake of the good things which We have provided for you as sustenance, but do not transgress therein the bounds of equity lest My condemnation fall upon you: for, he upon whom My condemnation falls has indeed thrown himself into utter ruin!"
Eat of whatever good things wherewith We have provided you; and do not be inordinate therein, (or) then My anger will alight on you; and on whomever My anger alights, then he is readily tumbled down (lost)
(Saying): Eat of the good things wherewith We have provided you, and transgress not in respect thereof lest My wrath come upon you: and he on whom My wrath cometh, he is lost indeed
and We sent you manna and quails
Eat from the good things We have provided to you, and do not exceed the limits in it, lest My wrath should descend on you. The one upon whom My wrath descends certainly falls into destruction
(Saying): "Eat of the wholesome good things We have provided for your sustenance, but exceed not therein, lest (my) wrath will justly fall upon you, and upon whosoever My wrath falls, is certainly hurled to ruin.
Eat the wholesome food We have provided, but do not be overly excessive. Else, My wrath will come down upon you. Surely, the one upon whom lands My fury, comes tumbling down
(We said): "Eat of the pure and wholesome things We have provided for you and don’t exceed therein lest (my) wrath will justly fall upon you: and he on whom My wrath falls, he is certainly hurled to ruin.
And We said to you: Eat of the worthy victuals We provisioned you, do not transgress nor carry anything to excess lest you should come within the measure of My wrath, for, he who suffers My wrath sways his destiny and incurs spiritual death and moral ruin
Eat from the wholesome food We gave you, but don’t overstep the limits. Otherwise, I shall be angry with you, and anyone who suffers my anger, falls.
˹saying,˺ “Eat from the good things We have provided for you, but do not transgress in them, or My wrath will befall you. And whoever My wrath befalls is certainly doomed.
Eat from the good things We have provided you with and do not transgress in this state, so My anger becomes lawful on you, and on whom My anger becomes lawful, he has fallen.
Eat of the wholesome things with which We have provided you and do not transgress, lest you should provoke My ire
Eat from the good things we provided for you, and do not transgress, lest you incur My wrath. Whoever incurs My wrath has fallen.
[saying], "Eat from the good things which We have provided you, but do not abuse them or I will be angry with you. And he with whom I am angry will certainly fall."
[saying], “Eat from the good things which We have provided you, but do not abuse them or I will be angry with you. And he with whom I am angry will certainly fall.”
Eat among the good things which We had livelihood you, but do not tyrannize in it, So My anger will place upon you. And Whoever My anger places upon him, so already he plummeted.
Eat of the good things We have provided for your sustenance, but commit no excess therein, lest My Wrath should descend on you, and on whomever My Wrath does descend, he is lost indeed
Eat of the wholesome things which We have provided for you and do not transgress, lest you should incur My wrath. He that incurs My wrath has indeed thrown himself into utter ruin;
Saying, "Partake and enjoy the decent provisions which We have bestowed upon you. But do not disregard equity and none shall be deprived of the natural resources. Transgress not in this respect lest My disapproval should descend on you. And those nations on whom descends My disapproval do perish indeed!"
Eat of the good things We have given you for sustenance, and be not inordinate with respect to them, lest My wrath should be due to you, and to whomsoever My wrath is due be shall perish indeed
And admonished you, `Eat of the good things that WE have provided for you, and transgress not therein, lest MY wrath descend upon you; and he, on whom MY wrath descends, shall perish
Eat of the good things We have provided you, but exceed not the limits therein, lest My Wrath be unleashed upon you. And he upon whom My Wrath is unleashed has been cast into ruin
(By instructing you): "Eat from the good things We have given to you for your living, but do no excesses in there, else My Anger should rightfully come down on you: And those upon whom comes down my Anger, they will be damned
Eat from the good provisions We provided you, but don’t be excessive in it, lest My wrath descends upon you. Whoever upon whom My wrath descends has fallen.
Eat of the good things We have provided for you, but do not be excessive therein, lest My wrath descends upon you. He upon whom My wrath descends has fallen
[Saying], "Eat from the good things with which We have provided you and do not transgress [or oppress others] therein, lest My anger should descend upon you. And he upon whom My anger descends has certainly fallen."
'Eat of the good things We have provided you, and do not be immoderate therein, lest my wrath descend upon you; for whomsoever my wrath descends upon, indeed, he falls.
(Saying): "Eat of the good things We have provided for your sustenance, but commit no excess therein, lest My Wrath should justly descend on you: and those on whom descends My Wrath do perish indeed
(Saying): "Eat of the good things We have provided for your sustenance, but commit no excess therein, lest My Wrath should justly descend on you: and those on whom descends My Wrath do perish indeed
وَإِنِّی لَغَفَّارࣱ لِّمَن تَابَ وَءَامَنَ وَعَمِلَ صَـٰلِحࣰا ثُمَّ ٱهۡتَدَىٰ ٨٢
Yet I am most forgiving towards those who repent, believe, do righteous deeds, and stay on the right path.’
Surely, I am indeed forgiving the one who repents, believes, does righteous deeds, and then remains guided (till death).”
And verily I am the Most Forgiving unto whomsoever repenteth and believeth and worketh righteously, and thereafter letteth himself remain guided
Yet I am gracious to him who repents and believes, and does the right, and follows the straight path
Indeed, I am Gaffar over those who repent (who become aware of their actions that do not befit their essential reality and turn back with regret), who believe and fulfill the requirements of their faith, and who then find the right way.
But I am Ever-Forgiving to anyone who makes tawba and has iman and acts rightly and then is guided.
Indeed I am all-forgiver toward him who repents, becomes faithful and acts righteously, and then follows guidance.’
Yet I am surely All-Forgiving to whoever repents and believes and does good, righteous deeds, and thereafter keeps himself on the right path
But surely I am greatly protecting to him who turns (to Me) in repentance and believes and does righteous deeds and then sticks to guidance
Yet I am All-forgiving to him who repents and believes, and does righteousness, and at last is guided.
And indeed, I am very forgiving to anyone who repents and believes and does good, and then remains guided.”
Know that I am Forgiver. The one who repents, chooses to believe, and does good things is a guided person. Moses rushes to meet the Lord after Passover
“But without doubt, I am He Who forgives again and again, those who repent, believe, and do right, they receive guidance.
And very truly I am Forgiving towards the one who repented and attained faith and acted righteously and then remained guided.
'Yet am I forgiving unto him who repents and believes and does right, and then is guided
And indeed I am Most Oft Forgiving for him who repented and accepted faith and did good deeds, and then remained upon guidance
And I am truly Most Forgiving to anyone who repents and believes and does a righteous deed and then keeps on the right guidance.
But I will be gracious unto him who shall repent and believe, and shall do that which is right; and who shall be rightly directed
"Yet am I also He who forgives unto him who repents and believes and does right, and then is guided
but to whosoever repents, believes and does good deeds, and is at last guided, I am Forgiving.
Surely however will I forgive him who turneth to God and believeth, and worketh righteousness, and then yieldeth to guidance
And verily, I am indeed Forgiving to that who repented and accepted Faith and did righteous deed (and) afterwards stayed in guidance
And, truly, I am a Forgiver of whoever repented and believed and did as one in accord with morality. Again, he was truly guided.
“I am Most Forgiving for those who repent, believe, live righteously, and are receptive to guidance.”
but the one who repents, becomes a believer, does good deeds and follows the Right Way shall be forgiven."
But I am indeed Most Forgiving to him who repents and believes and does righteous works and keeps to the Right Way."
And surely I am Forgiving toward him who repents and believes and does good, then walks aright
And I am certainly Protectively Forgiving for him who repents and believes and does righteous work (and is) then guided.
And I am indeed most forgiving to him who repents and believes and does good deeds, and then follows the right direction
And I am surely Most Forgiving to him who repents and affirms faith and behaves piously, then sticks to guidance (firmly)
And I am forgiving for whomever repents and does good work, then is guided
And I am forgiving for whoever repents and does good works, then is guided
And I am forgiving for whoever repents and does good works, then is guided.
And that I am forgiving often/a forgiver (E) to who repented and believed and made/did correct/righteous deeds then was guided
Yet withal, behold, I forgive all sins unto any who repents and attains to faith and does righteous deeds, and thereafter keeps to the right path
And surely I am indeed Superb Forgiver towards him who repents and believes and does righteousness and thereafter is (rightly) guided."
And lo! verily I am Forgiving toward him who repenteth and believeth and doeth good, and afterward walketh aright
I allowed you to consume the pure sustenance which We had given you but not to become rebels, lest you become subject to My wrath. Whoever becomes subject to My wrath will certainly be destroyed. I am All-forgiving to the righteously striving believers who repent and follow the right guidance
Surely I am the Most-Forgiving for him who repents and believes and acts righteously, then follows the right path
Yet I am definitely All-Forgiving to him who repents, believes (in the Oneness & Unity of Allâh) and does righteous good deeds, then continues to follow the right path.
Yet, undoubtedly, I am the One Who grants forgiveness to anyone who repents, believes and acts righteously; and then stays steadfast (till death)
Yet I am indeed All-Forgiving to him who repents, lives by Faith and strives to do righteous deeds, then continues to follow the right path.
However, I am indeed Forgiving; I extend forgiveness to him whose heart reflects the image of religious and spiritual virtues and his deeds wisdom and piety and Providence his guide
However, I am Forgiving for anyone who repents, believes, does righteous deeds and remains on the straight path
But I am truly Most Forgiving to whoever repents, believes, and does good, then persists on ˹true˺ guidance.”
And I am forgiving to him who repents and believes and does good work and then is guided.
He that provokes My ire shall assuredly be lost; and I will surely forgive him that repents and believes in Me, does good deed, and follows the right path
I am surely Forgiving for those who repent, believe, lead a righteous life, and steadfastly remain guided.
Yet I am most forgiving towards those who repent, believe, do righteous deeds, and stay on the right path.
Yet I am most forgiving towards those who repent, believe, do righteous deeds, and stay on the right path.”
And I am Forgiver for whoever repented, believed, and worked righteous, then guided.
And verily I am the most forgiving to him who repents and believes and does righteous deed, and at last is guided
but I certainly forgive all sins for anyone who repents, believes and does righteous deeds, and thereafter keeps to the right path.
And verily, I am the Protecting Forgiver. There is plenty of room in My Laws to forgo wrongs of the past, so repent by coming back to the right path. Those who believe in My Laws, keep the collective good of the society in mind, and maintain that Order, will find themselves on the way to Success
And most surely I am most Forgiving to him who repents and believes and does good, then continues to follow the right direction
`But, surely, I am All-Forgiving to him who repents and believes and does righteous deeds, then sticks to guidance.
And surely I am most forgiving toward the one who repents and believes and works righteousness, and thereafter is rightly guided
"And verily, without doubt, I am (also) He Who forgives again and again, those who repent, believe, and do right— Who, in reality, are ready to receive true guidance."
I am forgiving to whoever repents, believes, acts righteously, then becomes guided.
And I am Forgiving towards him who repents, believes, acts righteously, and then remains guided
But indeed, I am the Perpetual Forgiver of whoever repents and believes and does righteousness and then continues in guidance
And indeed, I am surely very forgiving to him who repented and believed and did right, then is guided.
"But, without doubt, I am (also) He that forgives again and again, to those who repent, believe, and do right, who,- in fine, are ready to receive true guidance."
"But, without doubt, I am (also) He that forgives again and again, to those who repent, believe, and do right, who,- in fine, are ready to receive true guidance."
۞ وَمَاۤ أَعۡجَلَكَ عَن قَوۡمِكَ یَـٰمُوسَىٰ ٨٣
[God said], ‘Moses, what has made you come ahead of your people in such haste?’
(Allah said): “What made you hasten from your people, O Moses?”
And what hath made thee hasten from thy people, O Musa
What made you hurry away, O Moses, from your people?"
“What is it that makes you distance yourself from your people with such haste, O Moses?”
´Why have you hurried on ahead of your people, Musa?´
‘What has hurried you from your people, O Moses?’
(When Moses came to Our appointment with him in Mount Sinai to receive the Torah, We asked him:) "Moses, what has caused you to leave your people behind in such haste?"
(When Moses went to the Mount, God said,) `Moses! what has made you depart from your people in such haste?
'What has sped thee far from thy people, Moses?
And (God said:) “Moses, what made you rush ahead of your people?”
“What made you to come here in hurry, Moses?” [Asked the Lord.]
“What made you hasten in advance of your people, O Moses?
“And what made you rush ahead of your people, O Moses?”
'But what has hastened thee on away from thy people, O Moses?
“And why did you come in haste ahead of your people, O Moosa?”
And what caused you to leave your people in haste O Moses?”
What hath caused thee to hasten from thy people, O Moses, to receive the law
"But what has hastened you on away from your people, O Moses?"
'Moses, why have you come with such haste from your nation?
But what hath hastened thee on apart from thy people, O Moses?"
And what made you hasten from your nation, O Musa
And what caused thee to hasten from thy folk, O Moses?
[When Moses was on Mount Sinai, God said,] “What made you hurry away from your people, O Moses?”
When Moses came to mount Tur, Allah said: "But, why have you come with such a haste ahead of your people, O Moses?"
"But, O Moses, what has made you come in haste from your people?"
And what made thee hasten from thy people, O Moses
(It was asked), “And what has made you to hasten in advance of your people, O Musa?”
"And what made you come here earlier than your people, O Moses?"
And, O Musa (Moses), why did you hasten (in coming to Tur ahead of) your people
"And what has caused you to rush ahead of your people O Moses"
"And what has caused you to rush ahead of your people O Moses?"
And what has caused you to rush ahead of your people O Moses?
And what made you hurry/hasten on from your nation, you Moses
[AND GOD SAID:] "Now what has caused thee, O Moses, to leave thy people behind in so great a haste?"
"And what has made you hasten from your people, O Musa?"
And (it was said): What hath made thee hasten from thy folk, O Moses
The Lord asked, "Moses, what made you attend your appointment with Me before your people?"
.What has caused you to hurry before your people, O Musa?
(Allâh) said, "Moses’, What made you leave your people behind in such haste?"
(Allah asked), "What made you come (to Me) ahead of your people, oh Musa?"
(Allâh) said: “Moses, What made you leave your people behind in such haste?"
"And", Allah asked, "what made you hasten on O Mussa and outstrip your` people -the seventy elders who were to accompany him-"
“Musa, why have you come hastily ahead of your followers?”
˹Allah asked,˺ “Why have you come with such haste ahead of your people, O Moses?”
And why have you hurried away from your people, oh Musa (Moses)?
But, Moses, why have you come with such haste from your people?‘
"Why did you rush away from your people, O Moses?"
[God] said, "Moses, what made you come in such haste ahead of your people?"
[God] said, “Moses, what made you come in such haste ahead of your people?”
“And what hastened you from your kinfolk, O Moses?”
And (Allah said): 'What caused you to hasten from your people, O' Moses?'
[And God said]: 'Now what has caused you, Moses, to leave your people behind in so great a haste?'
(Once, Moses was a step ahead in excitement.) Said his Lord, "What has made you hasten from your people, O Moses?"
And what caused you to hasten from your people, O Musa
When Moses arrived for his tryst with his Lord HE said, `And what has made thee hasten away from thy people, O Moses?
“What hast made thee hasten from thy people, O Moses?
(And when Musa was on the Mount, Allah asked:) "What made you hurry ahead of your people O Musa (Moses)?"
“Why did you rush ahead of your people, O Moses?”
'And what made you rush ahead of your people, O Moses?'
[ Allah ] said, "And what made you hasten from your people, O Moses?"
And what made you hasten from your people, O Moses?'
(When Moses was up on the Mount, God said:) "What made thee hasten in advance of thy people, O Moses?"
(When Moses was up on the Mount, Allah said:) "What made thee hasten in advance of thy people, O Moses?"
قَالَ هُمۡ أُو۟لَاۤءِ عَلَىٰۤ أَثَرِی وَعَجِلۡتُ إِلَیۡكَ رَبِّ لِتَرۡضَىٰ ٨٤
and he said, ‘They are following in my footsteps. I rushed to You, Lord, to please You,’
He (Moses) said: “They are close on my footsteps, and I hastened to You, O my Lord so that You may be pleased.”
He said: those! they are close on my footstep, and hastened to Thee, O my Lord; that Thou mightest be wellpleased
He said: "They are right behind me. I have hastened to You, O Lord, so that You may be pleased."
(Moses) said, “My Rabb, I hasten to attain your pleasure. They are following in my footsteps...”
He said, ´They are following in my tracks. I have hurried on ahead to you, My Lord, to gain Your good pleasure.´
He said, ‘They are close upon my heels, and I hurried on to You, my Lord, that You may be pleased.’
He replied: "They are following in my footsteps; and I have shown haste to come to You so that You may be well-pleased with Me."
Moses said, `They are close on my heels and I have hastened to You, my Lord, that You might be pleased.
'They are upon my tracks,' Moses said. 'I have hastened, Lord, only that I may please Thee.
He said: “They are close on my footsteps, and I rushed to You to please You my Lord.”
“They are right behind me,” said Moses. “I rushed to this appointed place of ours to please you (in obedience.)”
He replied, “Behold, they are close on my footsteps. I hastened to you, O my Lord, to please you.
He said, “They are following in my footsteps. And I hurried on to You, my Lord, that You may be well pleased.”
He said, 'They were here upon my track and I hastened on to Thee, my Lord! that thou mightest be pleased.
He submitted, "They are here, just behind me - and O my Lord, I hastened towards You, in order to please You."
He said, “Here they are coming in my footsteps and I hastened to You My Lord so that You may be pleased.”
He answered, these follow close on my footsteps; but I have hastened unto thee, O Lord, that thou mightest be well pleased with me
Moses said, "They are here close behind, and I hastened to Thee, my Lord, to please Thee."
Moses replied: 'They are following me. My Lord, I made haste only so that I might please You.
He said, "They are hard on my footsteps: but to thee, O Lord, have I hastened, that thou mightest be well pleased with me."
(Musa) said: “They, those people are stichead of state to my teachings, and I hastened to You, my Nourisher-Sustainer, that You might be pleased.”
Moses said: They are those who are close on my footsteps and I hastened to Thee, my Lord that I please thee.
He replied, “They are close on my heels while I hurry to You, my Lord, to please You.”
He replied: "They are close behind me, I hastened to You O Lord so that You may be pleased."
He said: "They are close behind me, and I hastened to You, Lord, that You may be pleased with me."
He said: They are here on my track, and I hasten on to Thee, my Lord, that Thou mightest be pleased
He said, “ They are close on my footsteps and I hastened to You my Fosterer, to please You.”
Moses said, "They are close behind me. And I hastened to You, my Lord, that You might be pleased."
(Musa [Moses]) submitted: ‘They too are coming behind me, and I have hastened to appear before Your presence (possessed by love and ecstasy) in order that You may be pleased, O my Lord!
He said: "They are coming in my tracks, and I came quickly to you my Lord so you would be pleased."
He said: "They are coming in my tracks, and I came quickly to you my Lord so you would be pleased."
He said: "They are coming in my tracks, and I came quickly to you my Lord so you would be pleased."
He said: "They are, those on my track/trail, and I hurried/hastened to you, my lord, to approve/please (you)."
He answered: "They are treading in my footsteps while I have hastened unto Thee, O my Sustainer, so that Thou might be well-pleased [with me]."
He (Musa) said, "They are those ones upon my track; and I have hastened on to You, Lord, that You may be satisfied (with me)."
He said: They are close upon my track. I hastened unto Thee, my Lord, that Thou mightest be well pleased
Moses replied, "They are just behind me. I came earlier to seek Your pleasure"
He said, .Here they are just behind me, and I hurried towards You, my Lord, so that You be pleased
He said: "They are close on my tracks; and I have shown haste to come to You so that You may be well-pleased."
Said, "They´re coming right behind. I hurried towards You, Lord, so You may be pleased!"
He replied: "They are close on my tracks. And I have shown haste to come to You so that You may be well-pleased."
"They are tailing me on" Mussa said "but I hastened on to You O Allah my Creator, so that You might be pleased with me"
He said, “They are coming behind me, I rushed to please you My Lord.”
He replied, “They are close on my tracks. And I have hastened to You, my Lord, so You will be pleased.”
He said: they are following behind me, and I hurried to you in order to please You, my Lord.
He said: ‘There they are, close behind me. I hastened to You, Lord, so that I might earn Your pleasure.‘
He said, "They are close behind me. I have rushed to You my Lord, that You may be pleased."
He said, "They are following closely upon my heels, and I rushed to You, my Lord, so that You might be pleased."
He said, “They are following closely upon my heels, and I rushed to You, my Lord so that You might be pleased.”
He said, “They are close upon my track; and I hastened to You, my Lord, to be satisfied.”
Said (Moses): 'They are upon my track, and I hastened unto You, my Lord, that You might be pleased'
He answered: 'They are treading in my footsteps, while I have hastened to You, my Lord, so that You might be well-pleased with me.'
Moses answered, "They are doing fine following my footsteps. I have rushed to You my Lord, so that You may be well-pleased with me."
He said: They are here on my track and I hastened on to Thee, my Lord, that Thou mightest be pleased
He said, `They are closely following in my footsteps and I have hastened to Thee, my Lord, that Thou mightest be pleased.
He said, “They are close upon my footsteps, and I hastened unto Thee, my Lord, that Thou mayest be content.
He replied; "They are close on my footsteps: And I hurried to You, O my Lord, that You may be pleased."
He replied, “They are on my tracks. I hurried to You, my Lord, that You might be pleased.”
He said, 'They are following in my footsteps; and I hurried on to You, my Lord, that you may be pleased.'
He said, "They are close upon my tracks, and I hastened to You, my Lord, that You be pleased."
He said, 'They are upon my tracks, and I hastened to You, my Lord, that you might be pleased.'
He replied: "Behold, they are close on my footsteps: I hastened to thee, O my Lord, to please thee."
He replied: "Behold, they are close on my footsteps: I hastened to thee, O my Lord, to please thee."
قَالَ فَإِنَّا قَدۡ فَتَنَّا قَوۡمَكَ مِنۢ بَعۡدِكَ وَأَضَلَّهُمُ ٱلسَّامِرِیُّ ٨٥
but God said, ‘We have tested your people in your absence: the Samiri has led them astray.’
(Allah) said: “Surely! We have indeed tried your people after you and Samiri has led them astray.”
He said: verily We have tempted thy people after thee, and the Samiri hath led them astray
He said: "We have put your people on trial in your absence; and Sameri has led them astray."
(His Rabb) said, “Indeed, We have tried your people after you left them, to make them see their own level of understanding... Samiri (a man of sorcery and magic who fled from Pharaoh’s palace and joined them) has led them astray!”
He said, ´We tried your people after you left and the Samiri has misguided them.´
He said, ‘Indeed We tried your people in your absence, and the Samira« has led them astray.’
(God) said: "Then (know that) We have put your people to a test in your absence, and the Samiri (Samaritan) has led them astray."
(The Lord) said, `We have distinguished your people, the good from the bad in your absence and the Samiri has led them astray?
Said He, 'We have tempted thy people since thou didst leave them. The Samaritan has misled them into error.
He (God) said: “Indeed We have tested your people after you, and the Sumeri misguided them.”
The Lord said: “I have let your people go through a trial at your absence. Unfortunately, Samarian has succeeded in misleading them.”
God said, “We have tested your people in your absence. Samiri has led them astray.
He said, “Yet, We have surely tested your people in your absence, and the Samiri led them astray.”
Said He, 'Verily, we have tried thy people, since thou didst leave, and es Samariy has led them astray.
He said, "We have therefore tried your people after you came, and Samri has led them astray."
He [Allah] said, “We indeed have put a test on your people after you and Samiri has led them astray.”
God said, we have already made a trial of thy people, since thy departure; and al Sameri hath seduced them to idolatry
Said He, "Verily, We have tested your people in your absence, and As-Samiri has led them astray."
He (Allah) said: 'We tempted your nation in your absence, and the Samaritan has misled them into error.
He said, "Of a truth now have we proved thy people since thou didst leave them, and Samiri had led them astray."
(Allah) said: “So, verily, We indeed put your nation in a test after you (left them) and As-Samiri has led them astray.”
He said: Then, truly, We tried thy folk after thee and the Samaritan caused them to go astray.
(God) said, “We have tested your people in your absence. Samiri has led them astray.”
Allah said: "Well, listen! We tested your people after you and the Samiri (Samaritan) has led them astray."
Said He: "Verily We tested your people in your absence and the Samiri led them astray."
He said: Surely We have tried thy people in thy absence, and the Samiri has led them astray
He said, "And We have tested your people after you (left them) and Samiri has misled them."
Allah said, "But then We put your people on trial after you had left them behind, and the Samiri has led them astray."
(Allah) said: ‘We have indeed put your people to trial after you (came away) and Samiri has led them astray.
He said: "We have tested your people after you left, and the Samarian misguided them."
He said: "We have tested your people after you left, and the Sumerian misguided them."
He said: "We have tested your people after you left, and the Sumerian misguided them."
He said: "So We had tested your nation from after you, and Elsamerey misguided them."
Said He: "Then [know that], verily, in thy absence We have put thy people to a test, and the Samaritan has led them astray."
Said He, "Yet surely We have already tempted your people even after you; (i.e., after your departure from them) and As- Samiriyy (The Samaritan) has led them into error."
He said: Lo! We have tried thy folk in thine absence, and As-Samiri hath misled them
The Lord said, "We tested your people after you left them and the Samiri made them go astray."
He said, .We have then put your people to test after you (left them) and Samiriyy has misguided them
(Allâh) said: Indeed! “We have tempted your people during your absence: the ‘Samaritan’ has led them astray."
(Allah) said, "After you left, We subjected your people to a test. Saamari led them astray."
(Allâh) said: “Indeed! We have tempted your people during your absence: the Samaritan has led them astray."
"We have tested your people O Mussa" Allah said, after you left. They succumbed to Samiri who led them astray
Allah said, “After you left, We tested your people, when Samiri misled them.”
Allah responded, “We have indeed tested your people in your absence, and the Sâmiri has led them astray.”
He said: We have tested your people after you and Samiri led them astray.
He said: ‘We proved your people in your absence, but the Sāmirī¹ has led them astray.‘
He said, "We have put your people to the test after you left, but the Samarian misled them."
[God] said, "But We have tested your people after you [departed], and the Samaritan has led them astray."
[God] said, “But We have tested your people after you [departed], and the Samaritan has led them astray.”
He said, “So We have infatuated your kinfolk after you, and the Samarian strayed them.”
Said He: 'Verily We have tested your people in your absence and the SAmiri has led them astray'
Said He: 'Then [know that] in your absence We have put your people to a test, and the SÄmiriy has led them astray.'
Said He, "Our Law has tried your people after you left them, and As-Samiri has misguided them."
He said: So surely We have tried your people after you, and the Samiri has led them astray
God said, `WE have tried thy people in thy absence, and the Samari has led them astray.
He said, “Truly We tried thy people in thine absence, and the Samaritan led them astray.
(Allah) said: "Verily, We have tested your people in your absence: And As-Samiri has led them astray."
He said, “We’ve tested your people in your absence, and the Samarian led them astray.”
He said, 'We have tested your people in your absence, and the Samarian misled them.'
[ Allah ] said, "But indeed, We have tried your people after you [departed], and the Samiri has led them astray."
He said, 'And indeed We, certainly, We have tried your people after you, and As-Samiri has led them astray.'
(God) said: "We have tested thy people in thy absence: the Samiri has led them astray."
(Allah) said: "We have tested thy people in thy absence: the Samiri has led them astray."
فَرَجَعَ مُوسَىٰۤ إِلَىٰ قَوۡمِهِۦ غَضۡبَـٰنَ أَسِفࣰاۚ قَالَ یَـٰقَوۡمِ أَلَمۡ یَعِدۡكُمۡ رَبُّكُمۡ وَعۡدًا حَسَنًاۚ أَفَطَالَ عَلَیۡكُمُ ٱلۡعَهۡدُ أَمۡ أَرَدتُّمۡ أَن یَحِلَّ عَلَیۡكُمۡ غَضَبࣱ مِّن رَّبِّكُمۡ فَأَخۡلَفۡتُم مَّوۡعِدِی ٨٦
Moses returned to his people, angry and aggrieved. He said, ‘My people, did your Lord not make you a gracious promise? Was my absence too long for you? Did you want anger to fall on you from your Lord and so broke your word to me?’
Then Moses returned to his people with anger and sorrow. He said: “O my people! Did not your Lord promise you a fair promise? Did then the promise to you seem long? Or did you desire that Wrath from your Lord should descend on you, so you broke your promise to me?”
So Musa returned unto his people, indignant and sorrowful. He said: O my people! promised there not your Lord unto you an excellent promise! Lasted then the covenant too long for you, or desired ye that the wrath from your Lord should alight on you, so that ye failed to keep my appointment
So Moses returned to his people full of anger and regret. "O my people," he said, "did not your Lord make you a better promise? Did the time of covenant seem too long to you? Or did you wish the wrath of your Lord to fall upon you that you broke the promise you had made to me?"
Moses returned to his people in anger and sorrow... He said, “O my people... Had not your Rabb made you a good promise? Was the time of the promise too long for you? Or did you will to incur the wrath of your Rabb and that is why you did not keep your promise?”
Musa returned to his people in anger and great sorrow. He said, ´My people, did not your Lord make you a handsome promise? Did the fulfilment of the contract seem too long to you or did you want to unleash your Lord´s anger upon yourselves, so you broke your promise to me?´
Thereupon Moses returned to his people, indignant and grieved. He said, ‘O my people! Did not your Lord give you a true promise? Did the period [of my absence]seem too long to you? Or did you desire that your Lord’s wrath should descend on you and so you failed your tryst with me?’
So Moses returned to his people in anger and sorrow. He said: "My people! Did your Lord not make you a fair promise (that He would grant you the Torah for your happiness in both worlds and settle you in the land the environs of which He has blessed)? Did, then, the time appointed (for my absence) seem too long to you or did you desire that a condemnation from your Lord should fall upon you, that you broke your promise to me?"
So Moses returned to his people indignant and sorrowful. (Reaching there) he said, `My people! did your Lord not make you a gracious promise? Did then the promised time (of forty nights and days) seem too long to you. Rather you desired that displeasure from your Lord should descend upon you that is why you failed in (your) promise with me.
Then Moses returned very angry and sorrowful to his people, saying, 'My people, did your Lord not promise a fair promise to you? Did the time of the covenant seem so long to you, or did you desire that anger should alight on you from your Lord, so that you failed in your tryst with me?
So, Moses returned to his people, angry and sorrowful. He said: “My people, didn't your Lord promise you a good promise? Was the promise too long for you or did you want the anger of your Lord to come down upon you that you broke (your) promise to me?”
Moses returned to his people in rage and disappointment. He said: “Was your Lord not fair with you in keeping His Promise? Could you not wait? Perhaps you wish to be subjected to the anger of the Lord that you broke your promise to me (to worship none but God)
So Moses returned to his people frustrated and sorrowful. He said, “O my people, did your Lord not make an attractive promise to you? Did the promise seem to you too far off? Or did you desire that punishment should descend from your Lord on you, so you broke your promise to me?
So Moses returned to his people, wrathful (and) sorrowful. He said, “O my people, did your Lord not promise you a good promise? Was the (time of the) covenant too long for you? Or did you want wrath from your Lord to descend upon you, so you broke your promise to me?”
And Moses returned to his people, wrathful, grieving! Said he, 'O my, people! did not your Lord promise you a good promise? Has the time seemed too long for you, or do you desire that wrath should light on you from your Lord, that ye have broken your promise to me?
So Moosa turned back to his people, angry and grieving; he said, "O my people, had not your Lord given you a good promise? Did a long time pass away for you, or did you wish that your Lord’s wrath come upon you, therefore you broke your promise with me?"
So Moses returned to his people angry and sad. He said, “O my people, has Your Lord not promised to you a goodly promise? Did then the covenant seem far away to you or did you look forward that a punishment descend on you from Your Lord so you broke my appointment?”
Wherefore Moses returned unto his people in great wrath, and exceedingly afflicted. And he said, O my people, had not your Lord promised you a most excellent promise? Did the time of my absence seem long unto you? Or did ye desire that indignation from your Lord should fall on you, and therefore failed to keep the promise which ye made me
And Moses returned to his people, wrathful, grieving! Said he, "O my people! Did not your Lord make you a goodly promise? Has the time seemed too long for you, or do you desire that wrath should descend on you from your Lord, and so you have broken
With great anger and sorrow, Moses returned to his nation. 'My nation, ' he said, 'did your Lord not make you a fine promise? Did the time of the covenant seem long to you? Or did you desire that the anger of your Lord should fall upon you so that you failed in your coming to my appointment?
And Moses returned to his people, angered, sorrowful. He said, "O my people! did not your Lord promise you a good promise? Was the time of my absence long to you? or desired ye that wrath from your Lord should light upon you, that ye failed in your promise to me?"
So Musa returned back to his nation, full of anger, in sorrow. He said: “O my nation! Did not your Nourisher-Sustainer promise you an excellent promise? Did then appear to you delayed, the promise, or did you intend that should become justly due on you a punishment from your Nourisher-Sustainer — so you broke your promise to me?”
Then, Moses returned to his folk enraged, grieved. He said: O my folk! Promise you not with your Lord a fairer promise? Was the compact too long for you to wait? Or wanted you that the anger of your Lord alight on you, so you broke what you were to have promised me?
Moses returned to his people in a state of anger and sorrow. He said, “O my people, didn’t your Lord make a wonderful promise to you? Did the promise seem too delayed to you? Did you desire that wrath should descend on you from your Lord so that you broke your promise to me?”
So Moses returned to his people in a state of anger and sorrow. He said: "O my people! Did your Lord not make a gracious promise to you? Did my absence seem too long to you? Or was it to incur the wrath of your Lord that you broke your promise with me?"
Moses returned to his people full of wrath and grief, and said: "My people! Has your Lord not made good an excellent promise He made to you? And has a long time passed since those promises were fulfilled? Or was it to incur the wrath of your Lord that you broke your promise with me?"
So Moses returned to his people angry, sorrowing. He said: O my people, did not your Lord promise you a goodly promise? Did the promised time, then seem long to you, or did you wish that displeasure from your Lord should come upon you, so that you broke (your) promise to me
So Musa returned to his people angry and (in) grief. He said, "O my people! did your Fosterer not promise you a good promise? Then, did the (time of) agreement appear long to you? Or did you intend that the anger of your Fosterer should come down upon you (and) therefore you went against your agreement made with me?"
Then Moses returned to his people, angry and sorrowful. He Said, "O my people! Did not your Lord give you a good promise? Did then the time for fulfillment of the promise seem too long to you? Or did you wish to incur wrath from your Lord, so you broke your promise to me
So, Musa (Moses) returned to his people, angered and grieved, (and) said: ‘O my people, did your Lord not give you a fair promise? Had a long time lapsed on you in (the fulfilment of) the promise? (Or) did you wish that the wrath of your Lord should come due (and befall) you? So you have violated (your) promise to me.
So Moses returned to his people angry and disappointed. He said: "My people, did not your Lord promise you a good promise Has the waiting been too long, or did you want that the wrath of your Lord be upon you Thus you broke the promise with me."
So Moses returned to his people angry and disappointed. He said: "My people, did not your Lord promise you a good promise? Has the waiting for the pledge been too long, or did you want that the wrath of your Lord be upon you? Thus you broke the promise with me."
So Moses returned to his people angry and disappointed. He said: "My people, did not your Lord promise you a good promise? Has the waiting for the pledge been too long, or did you want that the wrath of your Lord be upon you? Thus you broke the promise with me."
So Moses returned to his nation, angry sorrowfully/angrily. He said: "My nation, did not your Lord promise you a good/beautiful promise, did the promise/contract become long/last long on you, or you wanted/intended that anger (be) placed on you from your Lord, so you broke my appointment?"
Thereupon Moses returned to his people full of wrath and sorrow, [and] exclaimed: "O my people! Did not your Sustainer hold out [many] a goodly promise to you? bid, then, [the fulfilment of] this promise seem to you too long in coming? Or are you, perchance, determined to see your Sustainer's condemnation fall upon you, and so you broke your promise to me?"
So Musa returned to his people, angry (and) sorrowful. He said, "O my people, did your Lord not promise you a fair promise? Then did (the time of) the covenant seem long to you, or were you willing to have anger alight on you from your Lord so that you failed in (your) promise to me?"
Then Moses went back unto his folk, angry and sad. He said: O my people! Hath not your Lord promised you a fair promise? Did the time appointed then appear too long for you, or did ye wish that wrath from your Lord should come upon you, that ye broke tryst with me
Moses, sad and angry, returned to his people saying, "My people, did not the Lord make you a gracious promise? Why did you disregard your appointment with me? Was it because of the long time or did you want to become subject to the wrath of your Lord?"
So, Musa went back to his people, angry and sad. He said, .O my people, did your Lord not promise you a good promise? Did then the time become too long for you, or did you wish that wrath from your Lord befalls you, and hence you broke your promise to me?
Thus, ‘Moses’ returned to his people, angry and sorrowful. He said: "My people! Did your Lord not make you a good promise? Did then the time appointed seem too long to you, or did you desire that a condemnation from your Lord should fall upon you, that you broke (your) promise to me?”
So Musa returned to his nation, angry and aggrieved, and said, "Oh my people, did your Lord not make you excellent promises? Has it been too long for you? Or do you just want the fury of your Lord to land on you? Is that why you broke your pledge with me!"
So Moses returned to his people, angry and sorrowful. He said: "My people! Did your Lord not make you a good promise? Did then the time appointed seem too long to you? Or did you desire that a condemnation from your Lord should fall upon you, and so you broke your promise to me?”
And there, Mussa returned to his people provoked to wrath and grieved indeed. He said to them: "My people, did Allah, your Creator, not afford you ground of expectation and led you to expect a handsome promise!" "Did you believe it took too long or did you intend to come within the measure of His wrath and by consequence you failed to keep your promise to me -to remain faithful-!"
Musa quickly returned to his people; angry and saddened. He said, “My people, didn’t your Lord make a contract with you? Or have you forgotten it? Or you wanted to invite your Lord’s anger on yourself by breaking the contract with me?”
So Moses returned to his people, furious and sorrowful. He said, “O my people! Had your Lord not made you a good promise? Has my absence been too long for you? Or have you wished for wrath from your Lord to befall you, so you broke your promise to me?”
So Musa (Moses) returned to his people angry and sad, saying: oh my people, did not your Lord give you a good promise? Was this taking too long for you or did you want anger from you Lord to become lawful on you, so that you broke your promise to me?
Moses went back to his people, angry and sorrowful. ‘My people,‘ he said, ‘did your Lord not make you a gracious promise? Did my absence seem too long to you, or was it to incur your Lord‘s anger that you failed me?‘
Moses returned to his people, angry and disappointed, saying, "O my people, did your Lord not promise you a good promise? Could you not wait? Did you want to incur wrath from your Lord? Is this why you broke your agreement with me?"
So Moses returned to his people, angry and grieved. He said, "My people, did not your Lord make you a gracious promise? Did the fulfillment [of the covenant] seem too long to you, or did you want the anger of the Lord to fall on you, so you broke your promise to me?"
So Moses returned to his people, angry and grieved. He said, “My people, did not your Lord make you a gracious promise? Did the fulfillment [of the covenant] seem too long to you, or did you want the anger of the Lord to fall on you, so you broke your promise to me?”
So Moses returned to his kinfolk, angry, sorry. He said, “O kinfolk, was not your Lord promise you a fine promise? So, was the era of my absence too long upon you? Or did you want anger from your Lord to place upon you, so you broke your promised appointment with me?”
Then Moses returned to his people angry and sad, saying: 'O my people! did not your Lord promise you a fair promise (the descent of the Turah)a Did then the time (of my absence) seem so long to youa Or did you desire that Wrath should descend from your Lord on you so that you failed in your tryst with me?'
Thus Moses returned to his people full of wrath and sorrow: 'My people,' he said, 'Did not your Lord hold out a goodly promise to you? Did, then, [the fulfilment of] this promise seem to you too long in coming? Or are you determined to see your Lord's condemnation fall upon you, and so you broke your promise to me?'
Moses went back to his people angry and sad, "O My people! Has not your Lord promised you many a goodly promise? Did, then, the fulfillment of this promise seem to you too long in coming? Or did you wish that your Lord's requital come upon you, and so you broke your promise to me?"
So Musa returned to his people wrathful, sorrowing. Said he: O my people! did not your Lord promise you a goodly promise: did then the time seem long to you, or did you wish that displeasure from your Lord should be due to you, so that you broke (your) promise to me
So Moses returned to his people, angry and sad, and he said, `O my people, did not your Lord promise you a gracious promise? Did, then, the time of its fulfillment appear too long to you, or did you desire that wrath should descend upon you from your Lord, that you broke your promise to me?
Then Moses returned to his people, angry and aggrieved. He said, “O my people! Did your Lord not make you a goodly Promise? Did the pact seem too long for you? Or did you desire that the anger of your Lord be unleashed upon you, such that you failed your tryst with me?
Then Musa (Moses) returned to his people in a state of (slight) anger and sorrow. He said: "O my people! Did your Lord not make a fair (and valuable) Promise to you? Then did the Promise seem long (in coming) to you? Or did you want that Anger to come down from your Lord upon you, and so you broke your (own) promise to me?"
Moses returned to his people, angry and grieved. He said, “O my people, didn’t your Lord make a good promise to you? Did the promise seem too long in coming, or did you wish that wrath from your Lord descends upon you, that you broke your promise to me?”
So Moses returned to his people, angry and disappointed. He said, 'O my people, did your Lord not promise you a good promise? Was the time too long for you? Or did you want wrath from your Lord to descend upon you, so you broke your promise to me?'
So Moses returned to his people, angry and grieved. He said, "O my people, did your Lord not make you a good promise? Then, was the time [of its fulfillment] too long for you, or did you wish that wrath from your Lord descend upon you, so you broke your promise [of obedience] to me?"
So Moses returned to his people, angry, grieving. He said, 'O my people! Did your Lord not promise you a good promise? So was the promise prolonged upon you, or did you desire that wrath should descend on you from your Lord, so you broke the promise to me?'
So Moses returned to his people in a state of indignation and sorrow. He said: "O my people! did not your Lord make a handsome promise to you? Did then the promise seem to you long (in coming)? Or did ye desire that Wrath should descend from y our Lord on you, and so ye broke your promise to me?"
So Moses returned to his people in a state of indignation and sorrow. He said: "O my people! did not your Lord make a handsome promise to you? Did then the promise seem to you long (in coming)? Or did ye desire that Wrath should descend from your Lord on you, and so ye broke your promise to me?"
قَالُوا۟ مَاۤ أَخۡلَفۡنَا مَوۡعِدَكَ بِمَلۡكِنَا وَلَـٰكِنَّا حُمِّلۡنَاۤ أَوۡزَارࣰا مِّن زِینَةِ ٱلۡقَوۡمِ فَقَذَفۡنَـٰهَا فَكَذَ ٰلِكَ أَلۡقَى ٱلسَّامِرِیُّ ٨٧
They said, ‘We did not break our word to you deliberately. We were burdened with the weight of people’s jewellery, so we threw it [into the fire], and the Samiri did the same,’
They said: “We did not break the promise to you at our own will. We were made to carry the weight of the ornaments of (Pharaoh) people and cast them (into the fire) as Samiri suggested.
They said: we failed not to keep thy appointment of our own authority, but we were laden with burthens of the people's ornaments; then we threw them, and Thus Samiri cast down
They said: "We did not break our promise to you of our own will, but we were made to carry the loads of ornaments belonging to the people, which we threw (into the fire), and so did Sameri
They said, “We did not defy you consciously... But we were carrying heavy loads of the people’s ornaments and so we threw them (into Samiri’s fire)... for that is how Samiri had thrown them (so we imitated him).”
They said, ´We did not break our promise to you of our own volition. But we were weighed down with the heavy loads of the people´s jewelry and we threw them in, for that is what the Samari did.´
They said, ‘We did not fail our tryst with you of our own accord, but we were laden with the weight of the people’s ornaments, and we cast them [into the fire] and so did the Samira« throw.’
They said: "We did not break our promise to you of our own accord (with intent), but we were loaded with (sinful) loads of ornaments of the people (of Egypt), and we threw them (to get rid of them), in the same way as the Samiri threw (them, into a fire)."
They said, `We have not willfully failed to keep (our) promise with you but (the thing is that) we were laden with loads of the jewelry of the (Egyptian) people and we threw them away (into the fire). That was what the Samiri suggested.
'We have not failed in our tryst with thee,' they said, 'of our volition; but we were loaded with fardels, even the ornaments of the people, and we cast them, as the Samaritan also threw them, into the fire.
They said: “We did not break (our) promise to you on purpose, but we were made to carry a load of ornament from (Pharaoh’s) people, so we threw it (into fire) same as the Sumeri threw.”
They [came with a ridiculous excuse and] said: “We did not break our promise to you. The fact of the matter is: we wanted to get rid of our jewelry and melt them down, as suggested by Samarian!”
They said, “We did not break the promise to you of our own volition, but we were made to carry the weight of the ornaments of the people, and we threw them, because that was what Samiri suggested
They said, “We did not break our promise to you by our choice, but we were made to carry burdens of the people’s ornaments, so we cast them and so did the Samiri cast.”
They said, 'We have not broken our promise to thee of our own accord. But we were made to carry loads of the ornaments of the people, and we hurled them down, and so did es Samariy cast
They said, "We did not renege on our promise to you on our own will, but we were made to carry the burdens of ornaments of the people, so we cast them - and similarly did Samri cast."
They said, “We have not broken your appointment through our own volition but we were burdened with loads of ornaments of the people [Egyptians] so we casted them this is how Samiri casted [in the fire]”
They answered, we have not failed in what we promised thee of our own authority; but we were made to carry in several loads of gold and silver, of the ornaments of the people, and we cast them into the fire; and in like manner al Sameri also cast in what he had collected
They said, "We have not broken our promise to you of our own accord. But we were made to carry the load of the ornaments of the people, and we hurled them (into the fire). That was what As-Samiri bid us
They replied: 'We have not failed in our promise to you through our choosing. We were laden with fardels, even the ornaments of the nation, and threw them just as the Samaritan had thrown them (into the fire)
They said, "Not of our own accord have we failed in the promise to thee, but we were made to bring loads of the people's trinkets, and we threw them into the fire and Samiri likewise cast them in
The people said: “We broke not the promise to you of our own will, but we were made to carry the weight of the adornments of the nation, we unburdened that, and thus suggested As-Samiri.”
They said: We broke not what was promised to thee from what is within our power, but we were charged with a heavy load of the adornments of the folk. Surely, we hurled them because the Samaritan cast.
They said, “We did not break the promise to you of our own accord. We were forced to carry the weight of the people’s ornaments. We cast them [into a fiery furnace], as suggested by Samiri.
They replied: "We broke the promise through no fault of ours. We were made to carry the burden of the peoples' ornaments and throw them into the fire, thus Samiri suggested, who threw in somethin
They answered: "We did not break our promise with you out of our own volition; but we were laden with the load of people´s ornaments, and we simply threw them down (into the fire), and the Samiri also threw down something
They said: We broke not the promise to thee of our own accord, but we were made to bear the burdens of the ornaments of the people, then we cast them away, and thus did the Samiri suggest
They said, "We did not go against (our) agreement with you on our own accord but we were made to carry the burdens of the ornaments of the people, so we put them (in the fire) because Samiri had put (the suggestion) like this."
They said, "We did not break our promise to you of our own accord, but we were made to bear the burden of the ornaments of the people. So we got rid of that burden just as the Samiri did."
They said: ‘We have not violated our promise to you of our own will, but (what happened is that) we were loaded with the heavy burden of the ornaments of the people, so we cast them (into the fire); then similarly, Samiri (too) cast them away.
They said: "We did not break the promise by our own will, but we were loaded down with the jewellery of the people so we cast them down, and it was such that the Samarian suggested."
They said: "We did not break the promise by our own will, but we were loaded down with the jewelry of the people so we cast them down, and it was such that the Sumerian suggested."
They said: "We did not break the promise by our own will, but we were loaded with the burden of the ornaments of the people so we cast them down, and it was such that the Sumerian suggested."
They said: "We did not break your appointment with our free will, and but we were burdened/made to carry weights/burdens from the nation's decoration/beauty so we threw/hurled it, so as/like that Elsamerey/Samerey threw/threw away."
They answered: "We did not break our promise to thee of our own free will, but [this is what happened:] we were loaded with the [sinful] burdens of the [Egyptian] people's ornaments, and so we threw them [into the fire], and likewise did this Samaritan cast [his into it]."
They said, "In no way did we fail your promise of our volition; but we were burdened with encumbrances of adornment of the people; so we hurled them (into the fire). So, (even) thus did As-Samiriyy (The Samaritan) also cast."
They said: We broke not tryst with thee of our own will, but we were laden with burdens of ornaments of the folk, then cast them (in the fire), for thus As-Samiri proposed
They replied, "We did not go against our promise with you out of our own accord. We were forced to carry people's ornaments. We threw them away and so did the Samiri
They said, .We did not break our promise to you of our own accord, but we were burdened with loads from the ornaments of the people; so we threw them, and thus did Samiriyy cast
They said: "We broke not our promise to you of our own free will, but we were laden with burdens of the ornaments of the people (of Egypt), then cast them (into the fire), for thus as the Samaritan suggested."
They said, "We did not willfully opt to break our promise to you. In fact, the burden of carrying people´s jewelry had worn us down. So we unloaded it (into the fire). Likewise, Saamari threw it down, too."
They said: "We didn’t break our promise to you of our own free will. We were laden with burdens of the ornaments of the people (of Egypt), then cast them (into the fire), for thus as the Samaritan suggested."
"We did not break our promise of our own accord," they said, "but we were made to carry loads of ornaments -of Egyptian women- which we thought portend evil and We threw them in the fire to get rid of them and so did Samiri"
They said, “We didn’t deliberately break the promise; we were carrying too much weight from people’s jewellery, so we threw it in the fire and the Samiri threw likewise.”
They argued, “We did not break our promise to you of our own free will, but we were made to carry the burden of the people’s ˹golden˺ jewellery, then we threw it ˹into the fire˺, and so did the Sâmiri.”
They said: we did not break our promise to you on our own account, but we carried loads of the jewellery of the people and cast it (in the fire) just as Samiri told us to.
They replied: ‘We did not fail you of our own free will. We were made to carry the people‘s trinkets and cast them into the fire. The Sāmirī threw likewise
They said, "We did not break our agreement with you on purpose. But we were loaded down with jewelry, and decided to throw our loads in. This is what the Samarian suggested."
They said, "We did not break our promise to you deliberately, but we were weighed down with the heavy burden of the people's jewelry so we threw them [into the fire], following what the Samaritan did."
They said, “We did not break our promise to you deliberately, but we were weighed down with the heavy burden of the people’s jewelry, so we threw them [into the fire], following what the Samaritan did.”
They said, “We did not break our promise to you on our own but we were carrying burdens from the kinfolk’s ornaments, so we flung them. And thus, the Samarian threw.”
They said: 'We did not fail in our tryst with you of our own accord, but we were laden with burdens of ornaments of the people, then we cast them (in the fire), and thus did the Samiri suggest'
They answered: 'We did not break our promise to you of our own free-will, but we were loaded with the burdens of the [Egyptian] people's ornaments, and so we threw them [into the fire], and likewise this SÄmiriy threw.'
They said, "We intended to break no promises. But this is what happened. We were loaded with the sinful burdens of the (Egyptian people's) ornament, and so we threw them into the fire, as suggested by this As-Samiri."
They said: We did not break (our) promise to you of our own accord, but we were made to bear the burdens of the ornaments of the people, then we made a casting of them, and thus did the Samiri suggest
They said, `We did not break our promise to thee of our own accord; but we were laden with loads of people's ornaments and we cast them away, and likewise did the Samari cast away.
They said, “We did not fail our tryst with thee of our own will, but we were laden with the burden of the people’s ornaments. So we cast them [into the pit], and thus did the Samaritan throw also.
They said: "We did not break the promise to you, as far as it was within our power: But we were made to carry the weight of the ornaments of (all) the people, and we threw them (into the fire), and that was what the As-Samiri suggested
They replied, “We didn’t break our promise to you intentionally, but we were made to carry burdens of the people’s ornaments, and we cast them in, as the Samarian suggested.”
They said, 'We did not break our promise to you by our choice, but we were made to carry loads of the people's ornaments, and we cast them in. That was what the Samarian suggested.'
They said, "We did not break our promise to you by our will, but we were made to carry burdens from the ornaments of the people [of Pharaoh], so we threw them [into the fire], and thus did the Samiri throw."
They said, 'We broke not the promise to you by our will, but we were made to carry burdens of the ornaments of the people, so we threw them, and thus threw As-Samiri.'
They said: "We broke not the promise to thee, as far as lay in our power: but we were made to carry the weight of the ornaments of the (whole) people, and we threw them (into the fire), and that was what the Samiri suggested
They said: "We broke not the promise to thee, as far as lay in our power: but we were made to carry the weight of the ornaments of the (whole) people, and we threw them (into the fire), and that was what the Samiri suggested
فَأَخۡرَجَ لَهُمۡ عِجۡلࣰا جَسَدࣰا لَّهُۥ خُوَارࣱ فَقَالُوا۟ هَـٰذَاۤ إِلَـٰهُكُمۡ وَإِلَـٰهُ مُوسَىٰ فَنَسِیَ ٨٨
but he [used the molten jewellery to] produce an image of a calf which made a lowing sound, and they said, ‘This is your god and Moses’ god, but he has forgotten.’
Then he took out (of the fire) for them (statue of) a calf body and it had a low sound. Then said: ‘This is your one worthy of worship, and the deity of Moses, but (Moses) has forgotten (his deity).’”
And he produced for them a calf: a body with a low. Then they Said: this is your god and the god of Musa, and that he forgat
Then he produced the image of a calf which mooed like a cow. And they said: 'This is your god and the god of Moses (whom) he has neglected."
(Samiri) made a statue of a calf for them that produced a roaring sound... Whereupon they said, “This is your deity-god and the deity-god of Moses, but Moses has forgotten it!”
Then he produced a calf for them, a physical form which made a lowing sound. So they said, ´This is your god — and Musa´s god as well, but he forgot.´
Then he produced for them a calf —a [lifeless] body with a low— and they said, This is your god and the god of Moses, so he forgot
And then he brought out for them a calf shaping to it (from the molten ornaments) a body (which made a sound like) mooing. Then they said (some of them to others): "This is your deity and the deity of Moses, but he has forgotten."
Then (it came to pass that) he (- Samiri) produced (an effigy of) a calf for the people (to worship), a mere body (without a soul) which emitted a lowing sound. And then they (- Samiri and his followers) said, `This is your god as well as that of Moses,' so he (- Samiri) gave up (the religion of Moses)
(Then he brought out for them a Calf, a mere body that lowed; and they said, 'This is your god, and the god of Moses, whom he has forgotten.
Then he brought out (of the fire) a body of a calf for them which had a sound, so they said: “This is your god and god of Moses, but he (Moses) has forgotten.”
Thus Sumerian made for them a statue of a calf which would make a sound. Then people cried: “This is your Lord and the Lord of Moses; how senile of Moses!”
“Then he brought out before them the image of a calf. It seemed mysterious, so they said, ‘this is your god, and the god of Moses, but he has forgotten.’
So he brought out for them a calf—a mere body with a lowing sound. And they said, “This is your god and the god of Moses, but he has forgotten.”
and he brought forth for the people a corporeal calf which lowed.' And they said, 'This is your god and the god of Moses, but he has forgotten!
He therefore made a calf for them - a lifeless body, making sounds like a cow - so they said, "This is your God and the God of Moosa; whereas Moosa has forgotten."
So he brought forth for them a calf with a body and it has a bellowing sound so they said, “This is your god and the god of Moses” but he [Samiri] forgot.
and he produced unto them a corporeal calf, which lowed. And al Sameri and his companions said, this is your god, and the god of Moses; but he hath forgotten him, and is gone to seek some other
Then he brought forth for the people (out of the fire) a corporeal (a statue of a) calf. It seemed to low, and they said, "This is your god and the god of Moses, but he has forgotten!"
and made a calf for them, a figure that lowed. "This," they said, "is your god and the god of Moses but whom he has forgotten."
and brought forth to them a corporeal lowing calf: and they said, "This is your God and the God of Moses, whom he hath forgotten."
Then (As-Samiri) carved out for them, a calf in the form of a statue. For it (he also introduced some mechanism producing) a lowing sound. So people (who were bewitched) said: “This is your ilah, and the ilah (god) of Musa, but he (i.e., Musa) has forgotten (his god).”
Then, he brought out for them a calf, a lifeless body that had the lowing sound of flocks. Then, they said: This is your god and the God of Moses whom he forgot.
“He brought forth the image of a calf. It seemed to moo. They said, ‘This is your god and the god of Moses, but he has forgotten.’”
and forged a calf in the shape of a body which produced the mooing sound. Then they cried out: 'This is your god and the god of Moses, but Moses forgot to mention it to you."
and brought out of there (from the molten gold) the effigy of a calf that lowed." The people cried out: "This is your deity and the deity of Moses, whom Moses has forgotten."
Then he brought forth for them a calf, a body, which had a hollow sound, so they said: This is your god and the god of Moses; but he forgot
Then he took out for them a body of a calf, it had a hollow sound, then he said, "This is your god and the god of Musa, but he forgot."
Then he (Samiri) brought out for them a body of a calf, from which emanated a low sound. Then he told them, "This is your god and the god of Moses. But he (Moses) has forgotten it."
Then he (Samiri) moulded (out of the molten ornaments) a statue of a calf for them which produced a sound like that of a cow. Then they said: ‘This is your Lord and the Lord of Musa (Moses too). So he (Samiri) forgot (at this point).
He then produced for them a statue of a calf that emitted a sound. So they said: "This is your god and the god of Moses, but he had forgotten!"
He then produced for them a sculpture of a calf that emitted a cry. So they said: "This is your god and the god of Moses, but he had forgotten!"
He thus produced for them the form of a calf that emitted a cry. So they said: "This is your god and the god of Moses, but he had forgotten!"
So he brought out for them a body (of) a (M) calf, for him (is a) moo/bellow , so they said: "This (is) your god, and Moses' god." So he forgot
But then, [so they told Moses, the Samaritan] had produced for them [out of the molten gold] the effigy of a calf, which made a lowing sound; and thereupon they said [to one another], "This is your deity, and the deity of Moses-but he has forgotten [his past]
Then he brought out for them a corporeal calf that had a lowing (voice); so they said, "This is your god, and the god of Musa, (Moses) yet he has forgotten."
Then he produced for them a calf, of saffron hue, which gave forth a lowing sound. And they cried: This is your god and the god of Moses, but he hath forgotten
Then the Samiri forged the body of a motionless calf which gave out a hollow sound." The people said, "This is your Lord and the Lord of Moses whom he (Moses) forgot to mention"
Then he brought forth for them a calf, which was (merely) a body with a lowing sound. Then they said, .This is your god and the god of Musa, and he (Musa) erred
Then he produced for them a calf, a (mere) body, which had bellowing sound, and they said, "This is your god and the god of ‘Moses’, but ‘Moses’ has forgotten."
"Then, he shaped the gold into the figure of a calf, and it mooed like one! People cried out, "This is your God. The God of Musa. He forgot (to mention it)."
Then he produced for them a Calf, a (mere) body, which had bellowing sound. And they said: "This is your god and the god of Moses, but Moses has forgotten."
And he fashioned it -the melted gold- in the shape of a calf's body -like the bull of Osiris in the city of Memphis, Egypt- which mowed like cattle when down wind. No sooner did they see a golden Calf emitting a sound than they forgot Allah Who delivered them and gave themselves up to the calf as the object of worship saying to each other: "This is your Ilah, the Ilah of Mussa whom he forgot, and by consequence he missed his way
Samiri shaped for them a statue of a calf that made a mooing sound, so they said, “This is god and the god of Musa, but he deceived them.”
Then he moulded for them an idol of a calf that made a lowing sound. They said, “This is your god and the god of Moses, but Moses forgot ˹where it was˺!”
Then he brought the body of a calf out for them which had a mooing sound, so they said: this is your god and the god of Musa (Moses), but he forgot.
and forged for them a calf, an image with a hollow sound. "This," they said, "is your god and the god of Moses whom he has forgotten."‘
He produced for them a sculpted calf, complete with a calf's sound. They said, "This is your god, and the god of Moses." Thus, he forgot.
The Samaritan made them [a statue of] a calf, which had a lowing sound, so they said [to each other) , "This is your god and the god of Moses, but he has forgotten [his past]."
The Samaritan made them [a statue of] a calf, which made a lowing sound. So they said, ´This is your god, and Moses’ god, but he forgot.´
So he exited out for them a lifeless calf body, for it a lowing sound. So, they said, “This is your God, and Moses’s God, but he has forgotten!”
Then he (Samiri) produced for them a (mere) body of a Calf that lowed. So they said: 'This is your god and the god of Moses', but he forgot (both the Lord and Moses' teachings)
Thus he produced for them the effigy of a calf, which made a lowing sound. 'This,' they said, 'is your deity and the deity of Moses; but he has forgotten.'
Then As-Samiri (experienced in sculpting) made the effigy of a calf. It even brought forth a lowing sound with wind or when blown into. So they said, "This is your god, and the god of Moses, but he has forgotten."
So he brought forth for them a calf, a (mere) body, which had a mooing sound, so they said: This is your god and the god of Musa, but he forgot
Then he produced for them a calf - a mere body which emitted a lowing sound. Then he and his companions said, `This is your god, and the god of Moses but he has forgotten it and left it behind.
Then he brought forth for them a calf as a mere body that lowed, and they said, “This is your god and the god of Moses, though he has forgotten.
"Then he (As-Samiri) brought out (of the fire) the image of a calf before the (people): It seemed to moo (like a low noise of a cow): So they said: ‘This is your god, and the god of Musa (Moses), but he (Musa) has forgotten (his god)!’ "
Then he produced for them a statue of a calf which made a mooing sound. They said, “This is your god and the god of Moses, but he forgot.”
So he produced for them a calf—a mere body which lowed. And they said, 'This is your god, and the god of Moses, but he has forgotten.'
And he extracted for them [the statue of] a calf which had a lowing sound, and they said, "This is your god and the god of Moses, but he forgot."
And he brought forth for them a calf's body, it had a lowing sound, and they said, 'This is your god and the god of Moses, but he has forgotten.'
"Then he brought out (of the fire) before the (people) the image of a calf: It seemed to low: so they said: This is your god, and the god of Moses, but (Moses) has forgotten!"
"Then he brought out (of the fire) before the (people) the image of a calf: It seemed to low: so they said: This is your god, and the god of Moses, but (Moses) has forgotten!"
أَفَلَا یَرَوۡنَ أَلَّا یَرۡجِعُ إِلَیۡهِمۡ قَوۡلࣰا وَلَا یَمۡلِكُ لَهُمۡ ضَرࣰّا وَلَا نَفۡعࣰا ٨٩
Did they not see that [the calf] gave them no answer, that it had no power to harm or benefit them
Did they not see that it could not return to them a word (for answer), nor it had power for them to harm nor help?
Observed they not that it returned not unto them a word, and owned not for them hurt or profit
Did they not see that it did not give them any answer, nor had it power to do them harm or bring them gain
Do they not see that it (the calf) cannot give them any response and has no power to harm or benefit them!
Could they not see that it did not reply to them and that it possessed no power to either harm or benefit them?
Did they not see that it did not answer them, nor could it bring them any benefit or harm
Did they not see at all that (even) it could not return to them a word (for answer), and had no power to harm or benefit them
Could they not see that this (calf) made them no answer and could neither avoid harm to them nor do good (to any)
What? Did they not see that thing returned no speech unto them, neither had any power to hurt or profit them
Did they not see that it does not respond to them a word, and it does not have power of any harm or any benefit for them?
Were they not able to see that the statue could neither communicate with them nor had the power to do something (good or bad) for them
Could they not see that it could not return a word to them, and that it had no power either to harm them or to do them good
Do they not see that it cannot return a word to them, nor does it possess for them harm or benefit?
What! do they not see that it does not return them any speech, and cannot control for them harm or profit
So do they not see that it does not answer to any of their speech? And has no power to cause them any harm or benefit
Do they not see that it does not speak back to them a word and does not have control over any harm or any benefit for them?
Did they not therefore see that their idol returned them no answer, and was not able to cause them either hurt or profit
What! Do they not see that it does not answer them in speech, and cannot control for them harm or profit
What! Did they not see that it did not speak a word to them in return, and for them it could own neither harm nor benefit
What! saw they not that it returned them no answer, and could neither hurt nor help them
Do they then not mark that it does not return them a word and it does not possess for them any harm and nor a benefit
Then, see they not that it returns not to them a saying and it possesses for them neither hurt nor profit?
Could they not see that it could not respond a word? [Could they not see] that it had neither power to harm them nor benefit them?
What! Could they not see that it did not respond to them and that it could neither harm them nor help them
Did they not see that it did not return a word to them, and had no power either to hurt them or to cause them any benefit
Could they not see that it returned no reply to them, nor controlled any harm or benefit for them
Then could they not see, that it did not return to them (even) a word (in reply) and it had no control on harming or benefiting them? (R 4)
Could they not see that it did not respond to them at all, and that it did have no power to do any harm or to bring any benefit to them
Well, did they not see (even this much) that this (calf) could not answer them a word, nor had it any power to cause them any loss or profit
Did they not see that it did not respond to them, nor did it possess for them any harm or benefi
Did they not see that it did not respond to them? Nor did it possess for them any harm or benefit?
Did they not see that it did not respond to them? Nor did it possess for them any harm or benefit?
So do they not see/understand that it (does) not return to them a saying/words , and nor own/possess for them harm, and nor benefit/usefulness
Why-did they not see that [the thing] could not give them any response, and had no power to harm or to benefit them
Do they not then see that it does not return any speech to them, neither does it possess (any power) for harm or profit to them
See they not, then, that it returneth no saying unto them and possesseth for them neither hurt nor use
Did they not consider that the calf could not give them any answer, nor it could harm or benefit them
Have they not been seeing that it did not respond to them (even) with a word, nor did it have power to harm or benefit them
Did they not see that it could not return to them a word (for answer), and had no power to hurt or benefit them?
Did they not see that it did not respond to them at all? Nor did it have the ability to hurt them, or help them
Did they not see that it could not return to them a word (for answer), and had no power to hurt or benefit them?
Did they not see that it was mute, unable to respond to their discourse nor could it cause them harm nor afford them help
Why didn’t they realise the calf couldn’t answer them, and neither harm nor benefit them?
Did they not see that it did not respond to them, nor could it protect or benefit them?
Do they not see that it does not talk back to them nor has any control over harm or good for them?
Did they not see that it returned to them no answer, and that it could neither harm nor help them
Could they not see that it neither responded to them, nor possessed any power to harm them, or benefit them?
Did they not see that it did not respond to them and that it had no power to either harm or benefit them?
Did they not see that it did not respond to them and that it had no power to either harm or benefit them?
Were they not seen that it did not return a saying to them, and did not own a harm for them or a benefit?
Do they not see then that it (the Calf) returns to them no saying and possesses neither harm nor profit for them
Why! Did they not see that it could not give them any response, and that it could neither harm nor benefit them?
They knew full well that, like all false deities, the golden calf could not respond to queries, and had no control over their harm or benefit
What! could they not see that it did not return to them a reply, and (that) it did not control any harm or benefit for them
Could they not see that it returned to them no answer, and had no power to do them either harm or good
Have they not considered that it does not respond to them with words, and that it has no power over what harm or benefit may come to them
Could they not see that it could not reply a word to them, and that it had no power either to harm them or to do them (any) good
Didn’t they see that it could neither respond to them nor bring them harm or benefit?
Did they not see that it cannot return a word to them, and has no power to harm them or benefit them
Did they not see that it could not return to them any speech and that it did not possess for them any harm or benefit
Did they not then see that it returns no speech to them, and cannot control for them harm or profit?
Could they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good
Could they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good
5
End of Calf-worship
وَلَقَدۡ قَالَ لَهُمۡ هَـٰرُونُ مِن قَبۡلُ یَـٰقَوۡمِ إِنَّمَا فُتِنتُم بِهِۦۖ وَإِنَّ رَبَّكُمُ ٱلرَّحۡمَـٰنُ فَٱتَّبِعُونِی وَأَطِیعُوۤا۟ أَمۡرِی ٩٠
Aaron did say to them, ‘My people, this calf is a test for you. Your true Lord is the Lord of Mercy, so follow me and obey my orders,’
And indeed Aaron had said to them before: “O my people! Only you are being tried with it, and surely, your Lord is the Gracious, so you follow me and obey my order.”
And assuredly Harun had said unto them afore: O my people! ye are only being tempted thereby; and verily your Lord is the Compassionate; so follow me and obey my command
Aaron had indeed told them earlier: "O my people, you are being only misled with this. Surely your Lord is Ar-Rahman. So follow me and obey my command."
Indeed, Aaron had told them, “O my people... You have only been tested with it... Most certainly your Rabb is Rahman... So follow me and obey my command!”
Harun had earlier said to them, ´My people! It is just a trial for you. Your Lord is the All-Merciful, so follow me and obey my command!´
Aaron had certainly told them earlier, ‘O my people! You are only being tested by it. Indeed your Lord is the All-beneficent. So follow me and obey my command!’
And Aaron had certainly said to them, before Moses’ return, (warning them:) "O my people! You are only being tested through this (idol to prove the quality of your understanding and faith). Truly Your Lord is the All-Merciful (Who is most forgiving), so follow me and obey my order!"
Aaron had, indeed, said to them before (the return of Moses from the Mount), `My people! you have only been tried by this (calf). Surely, the Most Gracious (God) is your Lord, so follow me and carry out my biddings.
Yet Aaron had aforetime said to them, 'My people, you have been tempted by this thing, no more; surety your Lord is the All-merciful; therefore follow me, and obey my commandment!
And certainly, Aaron had told them previously: “My people, you are only being tested by it, and indeed your Lord is the beneficent, so follow me and obey my order.”
Aaron had warned them saying: “This is a trial for you. Your Lord is the Most Kind; follow me and listen to what I say.”
Aaron had already before this said to them, “O my people, you are being tested by this, for indeed your Lord is God, the Merciful Benefactor, so follow me and follow my advice.
And Aaron had most surely said to them before, “O my people, you are indeed being tested by this, and indeed your Lord is the All-Merciful, so follow me and obey my command.”
Aaron too told them before, 'O my people! ye are only being tried thereby; and, verily, your Lord is the Merciful, so follow me and obey my bidding.
And undoubtedly Haroon had told them before it that, "O my people - you have needlessly fallen into trial because of this; and indeed your Lord is the Most Gracious, therefore follow me and obey my command."
And Aaron did tell it to them before [the coming of Moses], “O my people, you are only being tested by this and truly Your Lord is Ar-Rahman [The All-merciful] therefore follow me and obey my commandment.”
And Aaron had said unto them before, O my people, verily ye are only proved by this calf; for your Lord is the Merciful: Wherefore follow me, and obey my command
Aaron had already, before this, said to them, "O my people! You are only being tried (or seduced) thereby; and, verily, your Lord is the Beneficent, so follow me and obey my bidding."
Aaron had said to them before: 'My nation, you have been tempted by it. Your Lord is the Merciful. Follow me and obey my order.
And Aaron had before said to them, "O my people! by this calf are ye only proved: surely your Lord is the God of Mercy: follow me therefore and obey my bidding."
And surely, indeed Harun did say to them as an advance (warning): “O my nation! Certainly, what is (a fact is that) you are put to a trial (and test) thereby. And surely, Nourisher-Sustainer to you is Ar-Rahman. So follow me and obey my order (and advice).”
And, certainly, Aaron said to them before: O my folk! You were only tempted by it. And, truly, your Lord is The Merciful. So follow me and obey my command.
Certainly, Aaron had already, before this, said to them, “O my people, you are being tempted by this. Truly, your Lord is the Most Gracious. Follow me and obey my command.”
Haroon had already told them: "O my people! This is but a test for you; for verily your Lord is the Rahman (Allah): so follow me and do as I command you."
Certainly Aaron had said to them even before (the return of Moses): "My people, you were fallen into error because of the calf. Surely your Lord is Most Compassionate; so follow me and obey my command."
And Aaron indeed had said to them before: O my people, you are only tried by it, and surely your Lord is the Beneficent God, so follow me and obey my order
And Harun had indeed said to them earlier, "O my people! you are only being tested through it and your Fosterer is certainly the Beneficent (Allah), so follow me and obey my order."
And certainly had Aaron told them earlier, "O my people! You are only being tried therewith. And, indeed, your Lord is the Gracious One. Follow me then and obey my order!"
Earlier, Harun (Aaron also) had said to them, (warning): ‘O people, you have undergone a trial by virtue of this (calf), whilst your Lord is (not this,) but surely (He) the Most Kind One. So follow me and obey my command.
And Aaron said to them before: "My people, you are being tested with it. Your Lord is the Almighty, so follow me and obey my command!"
And Aaron said to them before: "My people, you are being tested with it. Your Lord is the Almighty, so follow me and obey my command!"
And Aaron said to them before: "My people, you are being tested with it. Your Lord is the Almighty, so follow me and obey my command!"
And Aaron had said to them from before: "You my nation, truly you were tested with it, and that (E) your Lord (is) the merciful, so follow me, and obey my order/command ."
And, indeed, even before [the return of Moses] had Aaron said unto them: "O my people! You are but being tempted to evil by this [idol] -for, behold, your [only] Sustainer is the Most Gracious! Follow me, then, and obey my bidding!"
And Harun (Aaron) had indeed earlier said to them, "O my people, surely you have only been tempted by (this calf); and surely your Lord is The All-Merciful; so closely follow me, and obey my command."
And Aaron indeed had told them beforehand: O my people! Ye are but being seduced therewith, for lo! your Lord is the Beneficent, so follow me and obey my order
Aaron had told them before, "My people, you are deceived by the calf. Your Lord is the Beneficent God. Follow me and obey my orders"
Harun had already said to them, .O my people, you have only been led astray with it, and your Lord is the RaHman (All-Merciful). So follow me and obey my command
‘Aaron’ indeed had already told them before: "O’ my people! You have been tempted by this thing, and indeed, your Lord is (Allâh) the Most Beneficent, so follow me and obey my command."
Even though Haroon had told them earlier, "Oh my people! You are being tested with it (the calf). Really, your Lord is the most Merciful. So follow me, all of you! And obey my command!"
And Aaron indeed had already told them before: "O’ my people! You have been tempted by this thing, and indeed, your Lord is (Allâh), the True Merciful (God), so follow me and obey my command."
Harun had said to them earlier: "O my people, be careful, you have, consented to this enticement while your Allah is the Creator, AL-Rahman; therefore, follow me and obey my command"
Harun had already told them: “My people, you have been tested with this; your Lord is Kind, so follow me and obey my orders.
Aaron had already warned them beforehand, “O my people! You are only being tested by this, for indeed your ˹one true˺ Lord is the Most Compassionate. So follow me and obey my orders.”
And Harun (Aaron) said to them before: oh my people, you are being tested by it and your Lord is the Merciful, so follow me and obey my command.
Aaron had said to them: ‘My people, this is but a test for you. Your Lord is the Merciful. Follow me and do as I bid you.‘
And Aaron had told them, "O my people, this is a test for you. Your only Lord is the Most Gracious, so follow me, and obey my commands."
Aaron had already told them before [the return of Moses], "My people, you are only being tested by it, and your Lord is the Merciful-to-all, so follow me and obey my order."
Aaron had already told them before [the return of Moses], “My people, you are only being tested by it, and your Lord is the Merciful-to-all, so follow me and obey my order.”
And already Aaron had said to them before, “O kinfolk, you are only being infatuated with this. And that your Lord isAl-Rahman (The Widely merciful), so follow me, and obey my command.”
And (yet) Aaron had aforetime said to them: 'O my people! Verily you are being tested therewith (the Calf), and verily your Lord is the Beneficent (Allah); therefore follow me and obey my order'
And, indeed, Aaron had said to them earlier: 'My people! You are but being tempted to evil by this calf. Your only Lord is the Most Merciful! Follow me, then, and do as I bid you.'
And Aaron indeed had told them beforehand, "O My people! You are being tempted to evil by this idol. Behold, your only Lord is the Beneficent! Follow me then, and obey my order!"
And certainly Haroun had said to them before: O my people! you are only tried by it, and surely your Lord is the Beneficent Allah, therefore follow me and obey my order
And Aaron had said to them before the return of Moses, `O my people, you have only been tried by means of the calf. And, surely, the Gracious God is your Lord, so follow me and obey my command.
And Aaron had indeed said to them earlier, “O my people! You are merely being tested by this, and truly your Lord is the Compassionate. So follow me and obey my command!
And before this, Haroon (Aaron) had already said to them: "O my people! You are being tested in this: And surely, your Lord is (Allah) the Most Gracious (Rahman): So follow me and obey my command."
Aaron had already pleaded with them, “O my people, you are being tested by this. Your Lord is the Most Gracious, so follow me and obey my order.”
Aaron had said to them before, 'O my people, you are being tested by this. And your Lord is the Merciful, so follow me, and obey my command.'
And Aaron had already told them before [the return of Moses], "O my people, you are only being tested by it, and indeed, your Lord is the Most Merciful, so follow me and obey my order."
And surely, certainly Aaron had said to them before, 'O my people! You are only being tested with it; and indeed, your Lord is the Merciful, so follow me and obey my command.'
Aaron had already, before this said to them: "O my people! ye are being tested in this: for verily your Lord is (God) Most Gracious; so follow me and obey my command."
Aaron had already, before this said to them: "O my people! ye are being tested in this: for verily your Lord is (Allah) Most Gracious; so follow me and obey my command."
قَالُوا۟ لَن نَّبۡرَحَ عَلَیۡهِ عَـٰكِفِینَ حَتَّىٰ یَرۡجِعَ إِلَیۡنَا مُوسَىٰ ٩١
but they replied, ‘We shall not give up our devotion to it until Moses returns to us.’
They said: “We will never stop worshipping it (the calf), until Moses returns to us.”
They said: we shall by no means cease to be assiduous to it until there returneth to us Musa
They said "So long as Moses does not come back we are not going to give it up, and we will remain devoted to it."
They said, “We will continue to worship this (calf) until Moses returns to us.”
They said, ´We will not stop devoting ourselves to it until Musa returns to us.´
They had said, ‘We will keep on clinging to it until Moses returns to us.’
But they said: "We will by no means cease to worship it until Moses comes back to us."
They said, `We will never give up to cleave to the worship of this (calf) until Moses returns to us.
'We will not cease,' they said, 'to cleave to it, until Moses returns to us.'
They said: “We never stop being devoted to it until Moses returns to us.”
Their response was: “We will not stop worshipping the cow until Moses comes back.”
They said, “We will not abandon this community, but we will devote ourselves to it until Moses returns to us.
They said, “We will not give up consecrating it until Moses returns to us.”
They said, 'We will not cease to pay devotion to it until Moses come back to us.
They said, "We will continue to squat * before it, till Moosa returns to us." (* Continue worshipping it.
They said, “We will never cease to devoutly worship it [the calf] until Moses comes back to us.”
They answered, we will by no means cease to be devoted to its worship, until Moses return unto us
They said, "We will not cease to pay devotion to it until Moses return to us."
They replied: 'We will not stop; we will cling to it until Moses returns to us.
They said, "We will not cease devotion to it, till Moses come back to us."
The people said: “We will never end (the state of) being confined to this (calf), until Musa returns back to us.”
They said: We will never quit it as ones who give ourselves up until Moses returns to us.
They had said, “We will not stop worshiping it until Moses returns to us.”
They had replied: "We will not abandon its worship until Moses’s return."
But they answered: "By no means shall we cease to worship it until Moses returns to us."
They said: We shall not cease to keep it its worship until Moses returns to us
They said, "We will not give up sticking to its (worship) till Musa returns to us."
They had said, "We will not abandon worshipping it until Moses returns to us."
They said: ‘We shall hold fast to its (worship) until Musa (Moses) comes back to us.
They said: "We will remain devoted to it until Moses comes back to us."
They said: "We will remain devoted to it until Moses comes back to us."
They said: "We will remain devoted to it until Moses comes back to us."
They said: We will never/not leave/depart on it, devoting/dedicating until Moses returns to us."
[But] they answered: "By no means shall we cease to worship it until Moses comes back to us!"
They said, "We will never leave off consecrating ourselves to it, until M?s'a returns to us."
They said: We shall by no means cease to be its votaries till Moses return unto us
They said, "We shall continue worshipping the calf until Moses comes back."
They said, .We will never cease to stay with it in devotion, until Musa returns to us
They said: "We shall by no means stop worshiping it until ‘Moses’ returns unto us."
They said, "We will not quit worshipping (the calf) until Musa comes back."
They said: "We shall by no means stop worshiping it until Moses returns to us."
But they said to him: "We will not renounce our devotion to it -the calf- until Mussa comes back to us"
They replied, “We’ll carry on worshipping it until Musa comes back.
They replied, “We will not cease to worship it until Moses returns to us.”
They said: we will not stop being devoted to it until Musa (Moses) returns to us.
But they had replied: ‘We will not cease to worship it until Moses returns.‘
They said, "We will continue to worship it, until Moses comes back."
They said, "We will never cease being devoted to the calf until Moses returns to us."
They said, “We will never cease being devoted to the calf until Moses returns to us.”
They said, “We will never cease being devoted to it, until Moses returns to us.”
They said: 'Never will We cease worshipping it, until Moses returns unto us'
But they had replied: 'By no means shall we cease worshipping it until Moses comes back to us.'
They said, "We will by no means cease worshiping it until Moses comes back to us."
They said: We will by no means cease to keep to its worship until Musa returns to us
They replied, `We shall not cease to worship it until Moses return to us.
They said, “We shall not cease to be its devotees till Moses returns unto us.
They had said (to Haroon): "We will not stop this worship, till Musa (Moses) returns to us."
They replied, “We won’t cease our devotion to it until Moses returns to us.”
They said, 'We will not give up our devotion to it, until Moses returns to us.'
They said, "We will never cease being devoted to the calf until Moses returns to us."
They said, 'We will not cease to pay devotion to it until Moses returns to us.'
They had said: "We will not abandon this cult, but we will devote ourselves to it until Moses returns to us."
They had said: "We will not abandon this cult, but we will devote ourselves to it until Moses returns to us."
قَالَ یَـٰهَـٰرُونُ مَا مَنَعَكَ إِذۡ رَأَیۡتَهُمۡ ضَلُّوۤا۟ ٩٢
Moses said, ‘When you realized they had gone astray, what prevented you, Aaron
He (Moses) said: “O Aaron! What stopped you when you saw them going astray,
Musa said: O Harun! what prevented thee, when thou sawest them going astray
But (Moses) said: "O Aaron, when you saw that they had gone astray, what hindered yo
(Moses) said, “O Aaron! Why did you not prevent them when you saw they had gone astray?”
He said, ´What prevented you following me, Harun, when you saw that they had gone astray?
He said, ‘O Aaron! What kept you, when you saw them going astray
(Having returned, and unaware of Aaron’s warning, Moses) said: "O Aaron! What prevented you, when you saw them gone astray
(Moses turning to Aaron) said, `Aaron! when you saw them going astray what prevented yo
Moses said, 'What prevented thee, Aaron, when thou sawest them in error
He (Moses) said: “Aaron, what kept you back when you saw them losing the (right) path,
Moses told to Aaron: “What is the matter with you that you did not prevent them of worshipping the cow?”
Moses said, “O Aaron, what kept you back, when you saw them going wrong
He said, “O Aaron, what prevented you, when you saw them going astray,
Said he, 'O Aaron! what prevented thee, when thou didst see them go astray
Said Moosa, "O Haroon - what prevented you when you saw them going astray?"
He [Moses] said, “O Aaron! What prevented you [from stopping them] when you saw them going astray?
And when Moses was returned, he said, O Aaron, what hindered thee, when thou sawest that they went astray
Said he (Moses), "O Aaron! What prevented you, when you did see them go astray
He (Moses) said to Aaron: 'When you saw them in error, what prevented you
He said, "O Aaron! when thou sawest that they had gone astray, what hindered the
(When Musa was sent back to the nation) he said: “O Harun! What stopped you when you saw them (that) they have strayed (from the path) —
He said: O Aaron! What prevented thee when thou hadst seen them going astray
(Moses) said, “O Aaron, what held you back when you saw them doing wrong?
Then Moses addressed Haroon: " O Haroon! What prevented you from following me, when you saw them going astray?* Why did you disobey me?"
(After rebuking his people) Moses turned to Aaron and said: "Aaron! What prevented you, when you saw them going astray
(Moses) said: O Aaron, what prevented thee, when thou sawest them going astray
He (Musa) said, "O Harun! what prevented you, when you saw them going astray,
Moses said, "O Aaron! What prevented you, when you saw them going astray
Musa (Moses) said: ‘O Harun (Aaron), when you saw them erring, what stopped you
He said: "O Aaron, what prevented you when you saw them being astray"
He said: "O Aaron, what prevented you when you saw them being astray?"
He said: "O Aaron, what prevented you when you saw them being astray?"
He said: "You Aaron what prevented/forbid you when you saw/understood them misguided?"
[And now that he had come back, Moses] said: "O Aaron! What has prevented thee, when thou didst see that they had gone astray
He (Musa) (Moses) said, "O Harun, what prevented you, when you saw them err away
He (Moses) said: O Aaron! What held thee back when thou didst see them gone astray
Then Moses asked Aaron, "What made you not follow me when you saw them in error
He (Musa) said, .O Harun, what did prevent you from following me when you saw them going astray
(Moses) said: "O’ ‘Aaron’! What prevented you, when you saw them going astray,
Musa (when he returned) said, "Oh Haroon, when you saw them going astray, what held you back?"
(Moses) said: "O’ Aaron! When you saw them falling away from the Faith, What prevented you
And when Mussa returned, he said to Harun: "What kept you Harun from acting when you saw them deviated in mind and wandering from the path of righteousness!"
Musa said, “Harun, when you saw them being misled what stopped you
Moses scolded ˹his brother˺, “O Aaron! What prevented you, when you saw them going astray,
He said: oh Harun (Aaron), what prevented you, when you saw them go astray,
He said to Aaron: ‘Why did you not seek me out when you saw them go astray
(Moses) said, "O Aaron, what is it that prevented you, when you saw them go astray,
[Moses] said, "Aaron, what prevented you, when you saw them going astray,
[Moses] said, “Aaron, what prevented you, when you saw them going astray
He said, “O Aaron, what prevented you, when you saw them strayed.
(Moses) said: 'O Aaron! What hindered you when you saw them going astray
[Moses] said: Aaron! What has prevented you, when you saw that they had gone astray,
When he returned, Moses asked, "O' Aaron! What stopped you when you saw them going astray
(Musa) said: O Haroun! what prevented you, when you saw them going astray
Moses said, `O Aaron, what prevented thee, when thou didst see them gone astra
He said, “O Aaron! What hindered thee, when thou didst see them going astray
[Musa (Moses)] said: "O Haroon (Aaron)! What stopped you, (even) though you saw them going wrong
He said, “O Aaron, what prevented you when you saw them straying?
He said, 'O Aaron, what prevented you, when you saw them going astray
[Moses] said, "O Aaron, what prevented you, when you saw them going astray
He said, 'O Aaron! What prevented you, when you saw them going astray,
(Moses) said: "O Aaron! what kept thee back, when thou sawest them going wrong
(Moses) said: "O Aaron! what kept thee back, when thou sawest them going wrong
أَلَّا تَتَّبِعَنِۖ أَفَعَصَیۡتَ أَمۡرِی ٩٣
from coming after me? How could you disobey my orders?’
that you did not follow me? Have you then disobeyed my order?”
That thou followedst me not! Hast thou disobeyed my command
From coming after me? Did you not disobey my command?" (And Moses pulled him by the hair)
“Why did you not follow me (and show them the right way)? Have you rebelled against my command?”
Did you too, then, disobey my command?´
from following me? Did you disobey my command?’
"From following me? Have you, then, disobeyed my order?"
`From following me (and punishing them)? Dared you then disobey my biddings?
so that thou didst not follow after me? Didst thou then disobey my commandment?
that you did not follow me? Did you disobey my order?”
“Why did you disobey my commands?”
“From following me? Why did you not follow my advice?
from following me? Have you disobeyed my command?”
from following me? Hast thou then rebelled against my bidding?
"That you did not come after me? So did you disobey my order?"
Do you not follow me? Have you disobeyed my commandment?”
that thou didst not follow me? Hast thou therefore been disobedient to my command
From following me? Have you then rebelled against my bidding
from following after me, did you disobey my order?
from following me? Hast thou then disobeyed my command?"
that you may not adopt my way? Have you then disobeyed my order?”
that thou hast followed me not? Hast thou, then, rebelled against my command?
[What kept you] from following me? Did you disobey my order?”
Haroon replied: "O son of my mother! Do not seize me by my beard nor pull the hair of my head, in fact I was afraid lest you might say: 'You have caused a division, through civil war, among the Children of Israel and did not respect what I said, ‘to keep peace’."
from following my way? Have you disobeyed my command?"
That thou didst not follow me? Hast thou, then, disobeyed my order
that you did not follow me, did you then disobey my order?"
From following me? Did you then go against my instruction?"
(Moreover, who prohibited you) from following my way (in forbidding them fiercely)? Did you disobey me?
"Do you not follow me Have you disobeyed my command"
"Do you not follow me? Have you disobeyed my command?"
Do you not follow me? Have you disobeyed my command?
That you not follow me, did you disobey my order/command
from [abandoning them and] following me? Hast thou, then, [deliberately] disobeyed my commandment?"
So that you did not closely follow me? Did you then disobey my command?"
That thou followedst me not? Hast thou then disobeyed my order
Did you disobey my orders?"
Did you then disobey my command?
From following me? Have you then disobeyed my command?"
"Why did you not follow me? Did you disobey my instructions?"
From following after me? Did you then disobey my command?"
"What hindered you" Mussa added, "from following my instructions and fulfilling your obligation; have you disobeyed my command!"
from leaving them and following me? Why did you disobey my orders?”
from following after me? How could you disobey my orders?”
From following me? Did you disobey my command?
Why did you disobey my bidding?‘
"from following my orders? Have you rebelled against me?"
from following me? Have you then disobeyed my order?"
from following me? Have you then disobeyed my order?”
That you have not followed me? So did you disobey my command?”
So that you did not follow mea Did you then disobey my order?'
from following me? Why have you disobeyed me?'
That you followed me not? Didn't you disobey my order?"
So that you did not follow me? Did you then disobey my order
`From following me? Didst thou then disobey my command?
that thou didst not follow me? Didst thou disobey my command?
"From following me? Did you then disobey my order?"
From following me? Did you disobey my command?”
From following me? Did you disobey my command?'
From following me? Then have you disobeyed my order?"
That you did not follow me? Have you then rebelled against my command?'
"From following me? Didst thou then disobey my order?"
"From following me? Didst thou then disobey my order?"
قَالَ یَبۡنَؤُمَّ لَا تَأۡخُذۡ بِلِحۡیَتِی وَلَا بِرَأۡسِیۤۖ إِنِّی خَشِیتُ أَن تَقُولَ فَرَّقۡتَ بَیۡنَ بَنِیۤ إِسۡرَ ٰۤءِیلَ وَلَمۡ تَرۡقُبۡ قَوۡلِی ٩٤
He said, ‘Son of my mother- let go of my beard and my hair!- I was afraid you would say, “You have caused division among the children of Israel and have not heeded what I said.”’
He (Aaron) said: “O son of my mother! You don’t seize me by my beard, or by my head! Surely, I feared lest you should say: ‘You have caused a division between children of Israel, and you did not respect my word!’”
Harun said: O my mother's son! hold me not by my beard nor by my head verily feared that thou wouldst say, thou hast caused a division among the Children of Israel and hast not guarded my Word
"O son of my mother," (Aaron cried), do not pull me by my beard or my hair! I was really afraid you may say that I had created a rift among the children of Israel, and did not pay heed to your command."
(Aaron) said, “O the son of my mother! Stop seizing me by hair and beard! Indeed, I was afraid that you would say, ‘You have caused dissension among the Children of Israel and did not follow my word.’”
He said, ´Son of my mother! Do not seize me by the beard or by the hair. I was afraid that you would say, "You have caused division in the tribe of Israel and taken no notice to anything I said."´
He said, ‘O son of my mother! Do not hold my beard or my head! I feared lest you should say, ‘‘You have caused a rift among the Children of Israel, and did not heed my word [of advice].’’ ’
Aaron said: "O son of my mother! Do not seize me by my beard, nor by my head! I was afraid lest you should say: ‘You have caused division among the Children of Israel, and paid no heed to my orders!’ "
(Aaron) said, `O son of my mother! do not hold me by my beard nor (pull me) by my head. (If I was not strict to them it was because) I was afraid lest you should say, "You have caused a disruption among the Children of Israel and did not preserve my word".
'Son of my mother,' Aaron said, 'take me not by the beard, or the head! I was fearful that thou wouldst say, "Thou hast divided the Children of Israel, and thou hast not observed my word."
He (Aaron) said: “Son of my mother, do not grab me by my beard nor by my head, I was afraid that you say: “You made division between children of Israel, and you disregarded my word.””
Aaron replied: “Brother, please do not pull my beard and my hair. I was simply afraid that you accuse me of causing a division among the children of Israel as you had strictly ordered me against.”
Aaron replied, “O son of my mother, grab me not by my beard or by my hair. Truly I feared that you would say, ‘You have caused a division among the Children of Israel, and you did not respect my word.’
He said, “O son of my mother, do not seize me by my beard nor by my head; I feared you would say, ‘You have caused division among the Children of Israel and have not regarded my word.'”
Said he, 'O son of my mother! seize me not by my beard, or my head! Verily, I feared lest thou shouldst say, "Thou hast made a division amongst the children of Israel, and hast not observed my word."
He said, "O son of my mother, do not clutch my beard nor the hair on my head; I feared that you may say, ‘You have caused a division among the Descendants of Israel and did not wait for my advice.’ "
He said, “O son of my mother! Do not seize me by my beard nor by my hair. I truly feared lest you say that you have caused a split among the children of Israel and you did not regard my word.”
Aaron answered, O son of my mother, drag me not by my beard, nor by the hair of my head. Verily I feared lest thou shouldest say, thou hast made a division among the children of Israel, and thou hast not observed my saying
Said he, "O son of my mother! Seize me not by my beard, or my head! Verily, I feared lest you should say, ´You have made a division amongst the children of Israel, and have not waited for my word.´"
'Son of my mother, ' he replied, 'Do not seize my beard nor my head. I was afraid that you might say: "You have divided the Children of Israel and did not uphold my word."
He said, "O Son of my mother! seize me not by my beard, nor by my head: indeed I feared lest thou shouldst say, Thou hast rent the children of Isreal asunder, and hast not observed my orders."
(Harun) said: “O son of my mother! Seize (me), not by my beard, and nor by my head. Indeed, I feared, lest you may say: ‘You have caused a division among Bani Israiel, and you have not adhered to my statement.'
Aaron said: O son of my mother! Take me not by my beard nor by my head. Truly, I dreaded that thou hast said: Thou hadst separated and divided between the Children of Israel and thou hast not regarded my saying.
(Aaron) replied, “O son of my mother, do not grab my beard or my head. Truly, I feared that you would say, ‘You have created a division among the Children of Israel, and you did not respect my word.’”
Then Moses addressed Samiri: "Now what you have to say about this, O Samiri?"
Aaron answered: "Son of my mother! Do not seize me with my beard, nor by (the hair of) my head. I feared that on returning you might say: ´You sowed discord among the Children of Israel, and did not pay heed to my words.´"
He said: O son of my mother, seize me not by my beard, nor by my head. Surely I was afraid lest thou shouldst say: Thou hast caused division among the Children of Israel and not waited for my word
He said, "O son of my mother! do not catch me by my beard nor by my head, I feared lest you should say: you have caused a division among the children of Israel and did not wait for my word."
Aaron said, "O son of my mother! Seize me not by my beard and by my head. I was indeed afraid you might say, `You have caused a rift among the children of Israel and not waited for my word.'"
(Harun [Aaron]) said: ‘O son of my mother, seize me not by my beard or my head. (In being harsh) I feared you would say: You have created division amongst the Children of Israel and have not safeguarded my word.
He said: "O son of my mother, do not grab me by my beard nor by my head. I feared that you would say that I separated between the Children of Israel, and that I did not follow your orders."
He said: "O son of my mother, do not grab me by my beard nor by my head. I was concerned that you would say that I separated between the Children of Israel, and that I did not follow your orders."
He said: "O son of my mother, do not grab me by my beard nor by my head. I was concerned that you would say that I separated between the Children of Israel, and that I did not follow your orders."
He said: "You son of my mother, do not take/receive by my beard , and nor with my head, that I, I feared, that you say: 'You separated between Israel's sons and daughters, and you did not observe/guard my saying/word .'"
Answered [Aaron]: "O my mother's son! Seize me not by my beard, nor by my head! Behold, I was afraid lest [on thy return] thou say, 'Thou hast caused a split among the children of Israel, and hast paid no heed to my bidding!"
He (Harun) said, "O son of my mother, do not take hold of my beard or of my head! I was apprehensive that you would say, "You have caused disunity among the Seeds (Or: sons) of Israel) and you have not respected my saying."
He said: O son of my mother! Clutch not my beard nor my head! I feared lest thou shouldst say: Thou hast caused division among the Children of Israel, and hast not waited for my word
Aaron replied, "Son of my mother, do not seize me by my beard or head. I was afraid that you might consider me responsible for causing discord among the children of Israel and would not pay attention to my words."
He said, .O son of my mother, do not hold me by my beard, nor by my head. I feared that you would say, ‘You have caused discord among the children of Isra‘il and did not observe my advice.‘
‘Aaron’ said: "O’ son of my mother! Seize me not by my beard, nor by my head! I was afraid lest you should say: 'You have caused a division among the Children of Israel, and paid no attention to my word!' "
Haroon said, "Oh son of my mother! Do not tug at my beard, nor pull my hair! I was afraid you would blame me and say ´You caused a split among the Israelites, and did not follow my instruction.´ "
Aaron said: "O’ son of my mother! Don’t seize me by my beard, nor by my head! I was afraid lest you should say: 'You have caused a division among the Children of Israel and paid no attention to my word!’
"O son of my mother", Harun said, "do not drag me by the beard nor by the head. I was afraid you would say I have set the children of Israel at variance and did not listen to your instructions"
Harun replied, “My mother’s son, don’t grab my beard or my hair, I was afraid you would say: ‘You divided the Israelites and you didn’t wait for my decision.’”
Aaron pleaded, “O son of my mother! Do not seize me by my beard or ˹the hair of˺ my head. I really feared that you would say, ‘You have caused division among the Children of Israel, and did not observe my word.’”
He said: oh son of my mother, do not grab me by the beard nor by the head, I feared that you would say: you divided the Children of Israel and did not heed my word.
‘Son of my mother,‘ he replied, ‘let go, I pray you, of my beard and my head. I was afraid that you might say: "You have sown discord among the Israelites and did not wait for my orders."‘
He said, "O son of my mother; do not pull me by my beard and my head. I was afraid that you might say, `You have divided the Children of Israel, and disobeyed my orders.' "
[Aaron] said, "Son of my mother, do not seize [me] by my beard or by my head. I feared that you would say, You caused division among the Children of Israel, and you did not remember my words.' "
[Aaron] said, “Son of my mother, do not seize [me] by my beard or by my head. I feared that you would say, You caused division among the Children of Israel, and you did not remember my words.’ ”
He said, “O my mother’s son, do not take me by my beard nor by my head. I awed that you would say, `You separated between Israel's children, and did not wait my say.'“
Said (Aaron): 'O son of my mother! Seize me neither by my beard nor by (the hair of) my head! Verily I feared lest you would say 'You have caused division among the Children of Israel, and you did not observe my word!'
'Son of my mother,' he replied, 'do not seize me by my beard, or by my head! I was afraid that you might say, “You have caused a split among the Israelites and did not wait for my orders.â€'
Aaron said, "O Son of my mother! Don't get mad at me, nor treat me harshly. I feared that you would say, "You have let the Children of Israel divide into parties and sects." (Moses accepted this explanation since sectarianism is no less a crime than idol worship in any form. Seizing the beard and head pertains to harsh interrogation (7:150))
He said: O son of my mother! seize me not by my beard nor by my head; surely I was afraid lest you should say: You have caused a division among the children of Israel and not waited for my word
Aaron answered, `Son of my mother, seize me not by my beard, nor by the hair of my head. I feared lest thou shouldst say: `Thou hast caused a division among the Children of Israel, and didst not wait for my word.
He said, “O son of my mother! Seize not my beard or my head. Truly I feared that thou wouldst say, ‘Thou hast caused division among the Children of Israel, and thou hast not heeded my word.’
[Haroon (Aaron)] replied: "O son of my mother! Do not grab (me) by my beard, nor by (the hair of) my head! Truly, I feared that you may say; ‘You have caused a split in the Children of Israel, and you did not respect my word!’ "
He replied, “O son of my mother, don’t seize me by my beard or head. I feared you would accuse me of causing division among the Children of Israel and not adhering to your words.”
He said, 'Son of my mother, do not seize me by my beard or my head. I feared you would say, `You have caused division among the Children of Israel, and did not regard my word.''
[Aaron] said, "O son of my mother, do not seize [me] by my beard or by my head. Indeed, I feared that you would say, 'You caused division among the Children of Israel, and you did not observe [or await] my word.' "
He said, 'O son of my mother! Do not seize by my beard, nor my head! Indeed, I feared that you would say, "You have made a division between the children of Israel, and have not observed my word."'
(Aaron) replied: "O son of my mother! Seize (me) not by my beard nor by (the hair of) my head! Truly I feared lest thou shouldst say, 'Thou has caused a division among the children of Israel, and thou didst not respect my word!'"
(Aaron) replied: "O son of my mother! Seize (me) not by my beard nor by (the hair of) my head! Truly I feared lest thou shouldst say, 'Thou has caused a division among the children of Israel, and thou didst not respect my word!'"
قَالَ فَمَا خَطۡبُكَ یَـٰسَـٰمِرِیُّ ٩٥
Moses said, ‘And what was the matter with you, Samiri?’
(Moses) said: “Then what is the matter with you, O Samiri?”
Musa said: what was thy object, O Samiri
Moses asked: "O Sameri, what was the matter?"
(Moses) said, “What is your purpose, O Samiri?”
He said, ´What do you think you were doing, Samiri?´
He said, ‘What is your business, O Samira«?’
(Moses turned to the Samiri and) said: "What is the matter with you, O Samiri, (that you did such a monstrous thing)?"
(Moses now called upon Samiri to account for it and) said, `What were you after (by acting as you did) O Samiri?
Moses said, 'And thou, Samaritan, what was thy business?
He (Moses) said: “Sumeri, what is that you wanted to do?”
Moses turned to Samarian and said: “What do you say for yourself?”
Moses said, “What then is your story, O Samiri?
He said, “What do you have to say, O Samiri?”
Said he, 'What was thy design, O Samariy?
Said Moosa, "And what is your explanation, O Samri?"
He said, “What then is your case O Samiri?”
Moses said unto al Sameri, what was thy design, O Sameri
(Moses) said, "What was your design, O Samiri?"
'You, Samaritan, ' said he (Moses), 'what was your business?
He said, "And what was thy motive, O Samiri?"
(Musa) said: “So, what is the matter with you, O Samiri?”
Moses said: Then, what is thy business O Samaritan?
(Moses) said, “What is your excuse, O Samiri?”
He replied: "I saw what they did not see, so I took a handful of dust from the footprint of the Messenger (Angel Gabriel) and threw it into the casting of the calf: thus did my soul prompt me."
Moses said: "What, then, is your case, O Samiri?"
(Moses) said: What was thy object, O Samiri
He said, "So what was your affair O Samiri?"
Moses then asked, "What have you to say on this, O Samiri?"
(Musa [Moses]) said: ‘Samiri, (tell me,) what is the matter with you?
He said: "So what do you have to say O Samarian"
He said: "So what do you have to say O Sumerian?"
He said: "So what do you have to say O Sumerian?"
He said: "So what (is) your concern/matter you Samerey/Elsamerey ?"
Said [Moses]: "What, then, didst thou have in view, O Samaritan?"
He (M?s'a) said, "Then what is your concern, O Samiriyy?"
(Moses) said: And what hast thou to say, O Samiri
Moses asked, "Samiri, what were your motives?"
He (Musa) said, .What then is your case, O Samiriyy?
(‘Moses’) said: "What is the reason for doing (what you did), O’ ‘Samaritan’?”
Said, "And what about you, Oh Saamari?"
(Moses) said: "What is wrong with you, Samaritan? “What is that which motivate you to do this?’
Turning to the Samiri, Mussa ask: "What is on your mind O Samiri!"
Musa said, “Samiri, why did you do this?”
Moses then asked, “What did you think you were doing, O Sâmiri?”
He said: and what do you have to say, oh Samiri?
Sāmirī,‘ he said, ‘what had come over you?‘
He said, "What is the matter with you, O Samarian?"
[Moses] said, "And what is the matter with you Samaritan?"
[Moses] said, “And what is the matter with you Samaritan?”
He said, “So, what is the condition with you, O Samarian?”
(Moses) said: 'What then was your object, O Samiri?
Said [Moses]: 'What is then your case, SÄmiriy?'
Moses now turned to Samiri, "What do you have to say O Samiri?"
He said: What was then your object, O Samiri
Moses said, `And what then is thy plea, O Samiri?
He said, “What was your purpose, O Samaritan?
[Musa (Moses)] said: "Then, what is your case, O Samiri?"
He then asked, “What’s your explanation, O Samarian?”
He said, 'What do you have to say, O Samarian?'
[Moses] said, "And what is your case, O Samiri?"
He said, 'And what was your affair, O Samiri?'
(Moses) said: "What then is thy case, O Samiri?"
(Moses) said: "What then is thy case, O Samiri?"
قَالَ بَصُرۡتُ بِمَا لَمۡ یَبۡصُرُوا۟ بِهِۦ فَقَبَضۡتُ قَبۡضَةࣰ مِّنۡ أَثَرِ ٱلرَّسُولِ فَنَبَذۡتُهَا وَكَذَ ٰلِكَ سَوَّلَتۡ لِی نَفۡسِی ٩٦
He replied, ‘I saw something they did not; I took in some of the teachings of the Messenger but tossed them aside: my soul prompted me to do what I did.’
(Samiri) said: “I saw what they did not see, so I seized a handful (of dust) from the footprint of the Messenger (angel) and then threw it (into the casting of the calf). This my inner soul suggested to me.”
He said: l saw that which they saw not; so I seized a handful from the footstep of the messenger, and then cast it; Thus my soul embellished the affair to me
He said: "I saw what they did not see. I picked up a handful of dust from the messenger's tracks and threw it in, for the idea seemed attractive to me."
(Samiri) said, “I perceived what they perceived not! So, I took a little of the Rasul’s product (by using the force of the letter B he informed us about) and threw it (into the blend of molten gold)... This is what my (inner) self (the force within my essence) prompted me to do.”
He said, ´I saw what they did not see. So I gathered up a handful from the Messenger´s footprints and threw it in. That is what my inner self urged me to do.´
He said, ‘I saw what they did not see. I took a handful [of dust] from the messenger’s trail and threw it. That is how my soul prompted me.’
He answered: "I have seen something which they were unable to see, and so I took a handful (of dust) from the trail of the messenger (the archangel Gabriel) and cast it into the molten ornaments: thus did my soul prompt me to act."
He said, `I perceived that which they did not perceive. (My perception and insight being stronger than theirs.) I had adopted only some of the traditions (and the teachings) of the Messenger (- Moses), but that (too) I cast away. That is what my mind made fair-seeming to me.
'I beheld what they beheld not,' he said, 'and I seized a handful of dust from the messenger's track, and cast it into the thing. So my soul prompted me.
He (Sumeri) said: “I saw something that they did not see, so I grabbed a handful from the messenger's track/artifact and threw it (in the fire), and that is how my soul/mind seduced me.”
He replied: “Well, I saw angel Gabriel (that the others did not see) and I was inspired to take a handful of his foot print’s dust and throw upon the statue [making it sacred!]”
He replied, “I saw what they saw not. So I grabbed a handful from the footprint of the messenger and threw it. This is what my soul suggested to me.
He said, “I perceived what they did not perceive, so I grasped a handful from the messenger’s traces and I flung it away, and thus my soul prompted me.”
Said he, 'I beheld what they beheld not, and I grasped a handful from the footprint of the messenger and cast it; for thus my soul induced me.
He said, "I witnessed what the people did not witness – I therefore took a handful from the tracks * of the angel, then threw it ** - and this is what seemed pleasing to my soul." (* The marks left behind by the mount of Angel Jibreel. ** Into the mouth of the calf.
He said, “I saw that which they did not see so I took a handful of the footsteps of the messenger then I cast it [into the calf] and thus has my soul made it seemly for me.”
He answered, I saw that which they saw not; wherefore I took a handful of dust from the footsteps of the messenger of God, and I cast it into the molten calf; for so did my mind direct me
Said he, "I beheld what they beheld not, and I grasped a handful of dust from the footprint of the messenger and cast it; for thus my soul induced me."
He replied: 'I saw what they did not see and seized a handful of dust from the foot print of the messenger and so I cast it this my soul prompted me to do.
He said, "I saw what they saw not: so I took a handful of dust from the track of the messenger of God, and flung it into the calf, for so my soul prompted me."
(Samiri) said: “I perceived what the people perceived not therein. I received a portion from the teaching of the Messenger but I discarded it away and thus commended to me my Nafs.”
He said: I kept watch over what they keep not watch, so I seized a handful of dust from the foot prints of the Messenger and cast it forth. And thus my soul enticed me.
He replied, “I could see what they could not see [in the vision of an artist]. I took a handful from the footprint of the messenger, and I threw it [into the molten gold for the golden calf]. This is what my soul suggested to me.”
Moses cursed him: "Get out of here! Now through out your life, you will say to other people: 'Touch me not’; and you will not escape your appointed doom. Behold this god to whom you had become a devoted worshipper: we will burn it and scatter its ashes into the sea."
He answered: "I saw what the people did not see. So I took a handful of dust from the trail of the Messenger, and I flung it (into the fire). Thus did my mind prompt me."
He said: I perceived what they perceived not, so I took a handful from the footprints of the messenger then I cast it away. Thus did my soul embellish (it) to me
He said, "I saw that, which they did not see, so I took a handful from the footstep of the messenger then I threw it and thus did my soul incline me (to do)."
He said, "I saw what they did not see. And I took a handful of traces from the messenger and flung it. And this is what my own self prompted me to do."
He said: ‘I saw what these people had not seen. I took a handful (of dust) from the footstep of the angel (that visited you); then I cast it (into the model of the calf), and this way my (lower) self made (it) attractive to me.
He said: "I noticed what they did not notice, so I took a handful from where the messenger was standing, and I cast it in. This is what my soul inspired me to do."
He said: "I noticed what they did not notice, so I took a handful from where the messenger was standing, and I cast it in. This is what my soul inspired me to do."
He said: "I noticed what they did not notice, so I took a handful from where the messenger was standing, and I cast it in. This is what my soul inspired me to do."
He said: "I saw with what they did not see/know with it, so I grasped/clutched a handful/grasp from the messenger's trace/mark , so I discarded/rejected it, , and as/like that my self enticed/tempted for me."
He answered: "I have gained insight into something which they were unable to see: and so I took hold of a handful of the Apostle's teachings and cast it away: for thus has my mind prompted me [to act]."
Said he, "I beheld what they did not behold; so I grasped a handful (Literally: I grasped a grasp) (of dust) from the messenger's track; then flung it off. Thus my self instigated (that) to me."
He said: I perceived what they perceive not, so I seized a handful from the footsteps of the messenger, and then threw it in. Thus my soul commended to me
He replied, "I had the skill (of carving) which they did not have. I followed some of the Messengers's (Moses) tradition, but I then ignored it. Thus, my soul prompted me (to carve a golden calf with an artificial hollow sound)
He said, .I perceived something they did not perceive. So I picked up a handful from under the footstep of the messenger. Then, I cast it. And thus my inner self tempted me
The ‘Samaritan’ said: “I saw what they were unable to see, (i.e. I saw ‘Archangel Gabriel’) so I took a handful from the footprints of the Messenger, (‘Gabriel’), and cast it (into the molten ornaments). This is what my Inner Self induced me to do."
(Saamari) said, "I realized what others failed to. So I collected a handful (of dust) from the footmarks of the prophets and tossed it on the calf. That is what my self prompted me to do!"
The Samaritan said: “I saw what they did not see: (I saw Gabriel riding a horse), so I took a handful from the footprints of the Messenger, and cast it (into the molten ornaments). This is what my Inner Self induced me to do."
"I have seen", said Samiri, "what they failed to see -meaning the Spirit Jabril (Gabriel)- and so I took a handful of dust from the track of the Messenger of Allah and I tossed it toward the calf, for so did my soul prompt me -a made- up excuse for his unforgivable sinful act-
He said, “I saw what they didn’t see, I picked up a handful of dust from the trail of the Messenger and threw it at the statue of the calf; unfortunately that’s what seemed pleasing to me.”
He said, “I saw what they did not see, so I took a handful ˹of dust˺ from the hoof-prints of ˹the horse of˺ the messenger-angel ˹Gabriel˺ then cast it ˹on the moulded calf˺. This is what my lower-self tempted me into.”
He said: I saw what they did not see and took hold of a handful of the trace of the messenger and threw it in, and this is what my soul suggested to me.
He replied: ‘I saw what they did not see. I took a handful of dust from the trail of the Messenger and flung it away: thus did my soul prompt me.‘
He said, "I saw what they could not see. I grabbed a fistful (of dust) from the place where the messenger stood, and used it (to mix into the golden calf). This is what my mind inspired me to do."
He said, "I gained insight into what they did not see, so I took a handful [of dust] from the messenger's track and threw it in. This is what my soul tempted me to do."
He said, “I gained insight into what they did not see, so I took a handful [of dust] from the messenger’s track and threw it in. This is what my soul tempted me to do.”
He said, “I sighted what they did not sight, so I withheld a handful among the Messenger’s traces, and I flung it away. And thus, my soul was facilitated for me.”
He said: 'I perceived what they did not perceive, so I took a handful of dust from the messenger's track, then I threw it (into the Calf); thus my self prompted me'
He answered: 'I have gained insight into something which they were unable to see; and so I took a handful of dust from the trail of the messenger and flung it away; for thus has my mind prompted me to act.'
He answered, "I have gained insight into something which they have not. So I took hold of a handful of the Messenger's teachings and cast it away. This is what my mind prompted me to do."
He said: I saw (Jibreel) what they did not see, so I took a handful (of the dust) from the footsteps of the messenger, then I threw it in the casting; thus did my soul commend to m
He said, `I perceived what they perceived not. I had only adopted part of what the Messenger (Moses) inculcated, but I threw even that away. Thus it is that my mind commended to me.
He said, “I saw that which they saw not. So I took a handful [of dust] from the footsteps of the messenger, and I cast it. Thus did my soul prompt me.
He replied: "I saw what they did not see: So I took a handful (of dust) from the footprint of the messenger, and threw it (into the calf): Thus did my soul tell me."
He answered, “I saw what they didn’t see, so I grabbed a handful of the messenger’s trace, and I threw it. That’s what my inner self prompted me to do.”
He said, 'I saw what they did not see, so I grasped a handful from the Messenger's traces, and I flung it away. Thus my soul prompted me.'
He said, "I saw what they did not see, so I took a handful [of dust] from the track of the messenger and threw it, and thus did my soul entice me."
He said, 'I saw what they did not see, and I grasped a handful from the footprint of the messenger and cast it; and thus my soul commended to me.'
He replied: "I saw what they saw not: so I took a handful (of dust) from the footprint of the Apostle, and threw it (into the calf): thus did my soul suggest to me."
He replied: "I saw what they saw not: so I took a handful (of dust) from the footprint of the Messenger, and threw it (into the calf): thus did my soul suggest to me."
قَالَ فَٱذۡهَبۡ فَإِنَّ لَكَ فِی ٱلۡحَیَوٰةِ أَن تَقُولَ لَا مِسَاسَۖ وَإِنَّ لَكَ مَوۡعِدࣰا لَّن تُخۡلَفَهُۥۖ وَٱنظُرۡ إِلَىٰۤ إِلَـٰهِكَ ٱلَّذِی ظَلۡتَ عَلَیۡهِ عَاكِفࣰاۖ لَّنُحَرِّقَنَّهُۥ ثُمَّ لَنَنسِفَنَّهُۥ فِی ٱلۡیَمِّ نَسۡفًا ٩٧
Moses said, ‘Get away from here! Your lot in this life is to say, “Do not touch me,” but you have an appointment from which there is no escape. Look at your god which you have kept on worshipping- we shall grind it down and scatter it into the sea
(Moses) said: “Then go away! Surely, (the punishment) for you in this life is that you will say: ‘Don’t touch me (you will live alone in exile away from mankind)’; and surely you have a promise (of future punishment) that will not fail. Look at your deity which you have been devoted to it. Certainly we will burn it, and then certainly we will scatter its particles in the sea.”
Musa said: begone thou! verily it shall be thine in life to say no contact; and verily thine is an appointment which thou shalt by no means fail. And look at thy god to which thou hast been assidauous; we shall surely burn it, and we shall scatter it into the sea a wide scattering
(Moses) said: "Go hence! All your life you are (cursed) to say: 'Do not touch me; and a threat hangs over you which you will not be able to escape. Look at your god to whom you are so attached: We shall verily burn it, and disperse its ashes into the sea
(Moses) said, “Begone! Indeed, throughout your whole life you will say, ‘do not touch me’ to people... And you will be faced with an end from which you will never be able to escape... Look at the deity-god you keep worshipping! We will most definitely burn it until it becomes dust and then scatter it into the sea.”
He said, ´Go! In the this world you will have to say, "Untouchable!" And you have an appointment which you will not fail to keep. Look at your god to which you devoted so much time. We will burn it up and then scatter it as dust into the sea.
He said, ‘Begone! It shall be your [lot] throughout life to say, ‘‘Do not touch me!’’ Indeed there is a tryst for you which you will not fail to keep! Now look at your god to whom you went on clinging. We will burn it down and then scatter it[s ashes] into the sea
(Moses) said: "Be gone, then! (The sentence) upon you is that in this present life you say ‘Touch me not!’ (to warn people against proximity to you), and surely there is for you a promise (of punishment) that you cannot evade. Now look to this deity of yours to whose worship you have become devoted: we will most certainly burn it, and scatter whatever remains of it over the sea
(Moses) said, `Begone then (if it is so). It shall be your punishment to proclaim (yourself) an untouchable throughout (your) life. Not only that there awaits yet another threat (of punishment of the Hereafter) for you from which you will have no escape. Now, look at the god to which you remained so ardently devoted (as a worshipper). We will destroy it utterly and then we will scatter it away into the sea.
'Depart!' said Moses. 'It shall be thine all this life to cry "Untouchable!" And thereafter a tryst awaits thee thou canst not fail to keep Behold thy god, to whom all the day thou wast cleaving! We will surely burn it and scatter its ashes into the sea
He (Moses) said: “So go away, and (punishment) for you in this life is to say do not touch me (to whoever that comes close to you), and indeed it is a promise for you that will never be broken, and look at your god, the one that you remained devoted to it, as we shall burn it then we shall totally spread it out into the sea.”
Moses said: “Get out of my sight; now for the rest of your life you should say: “Do not touch me (in account of leprosy as explained in Leviticus 45-46.” The time is appointed for you to receive your sentence. Look at your god for the last time as we are going to burn it and scatter its ashes all over the sea.”
Moses said, “Go away, and your punishment in this life will be that you will say, ‘Untouchable’, and moreover you have a promise that will not fail. Now look at your god, of whom you have become a devoted worshipper. We will certainly melt it in a blazing fire and scatter it in the sea.
He said, “Be gone! For indeed your lot in this life is to say, ‘No touching’, and indeed you have an appointment that you will not be allowed to break. And look at your god that you kept consecrating—we will certainly burn it up then blow it away completely into the waters.”
Said he, 'Then get thee gone; verily, it shall be thine in life to say, "Touch me not!" and, verily, for thee there is a threat which thou shalt surely never alter. But look at thy god to which thou wert just now devout; we will surely burn it, and then we will scatter it in scattered pieces in the sea
Said Moosa, "Therefore go away, for in this life your punishment is that you exclaim ‘Do not touch!’* And indeed for you is a time appointed, which you cannot break; and look at your deity, in front of which you remained squatting the whole day; we swear we will surely burn it and, smashing it into bits, discharge it into the river." (* He was cursed with a disease.
He said, “Therefore be gone! Then certainly your fate in life is to say, ‘Do not touch [me]’ and truly there is an appointed tryst for you in which you shall never be failed and look at this deity of yours to which you have so devoutly dedicated yourself. We shall most certainly burn it and then scatter [its ashes] in the sea a complete scattering.”
Moses said, get thee gone; for thy punishment in this life shall be, that thou shalt say unto those who shall meet thee, touch me not; and a threat is denounced against thee of more terrible pains, in the life to come, which thou shalt by no means escape. And behold now thy god, to whose worship thou hast continued assiduously devoted: Verily we will burn it; and we will reduce it to powder, and scatter it in the sea
Said he, "Then get you gone; verily, it shall be yours in life to say, "Touch me not!" and, verily, for you there is a tryst which you shall surely never break. But look at your god to which you were just now a devout worshipper. We will s
'Begone! Your lot in this life is to cry: "untouchable!" ' said he (Moses). 'An appointment awaits you that you cannot fail to keep. Look at your god which you clung to indeed we will burn it and scatter its ashes upon the sea.
He said, "Begone then: verily thy doom even in this life shall be to say, 'Touch me not.' And there is a threat against thee, which thou shalt not escape hereafter. Now look at thy god to which thou hast continued so devoted: we will surely burn it and reduce it to ashes, which we will cast into the sea
(Musa) said: “So get you out, so it is to you throughout life that you say: 'no touch' (to my body). And surely, for you (there is) a promised place (in the Hereafter), nothing shall be allowed to happen against it (in your favour). And look at your god — you have confined yourself to it. Certainly, we shall burn it (on a fire) then we will scatter it in the sea as dust
Moses said: Then go off! Truly for thee in this life is that thou mayest say: Untouchable; there is for thee something promised that thou shalt never break; and look on thy god that thou hast stayed with and given thyself up to; certainly we will burn it. After that we will certainly scatter it in the water of the sea in a scattering.
(Moses) said, “Gone with you! Certainly, your lot in this life will be that you will say, ‘Do not touch me.’ You surely have a promise that will not fail. Now look at your god to which you have become devoted. We will certainly melt it and scatter its particles into the sea.”
Then he addressed his people: "O my people! Your only God is Allah, other than Whom there is no god. His knowledge encompasses every thing."
Moses said: "Be gone, then. All your life you shall cry: ´Untouchable.´ There awaits a term for your reckoning that you cannot fail to keep. Now look at your god that you devotedly adored: We shall burn it and scatter its remains in the sea
He said: Begone then! It is for thee in this life to say, Touch (me) not. And for thee is a promise which shall not fail. And look at thy god to whose worship thou hast kept. We will certainly burn it, then we will scatter it in the sea
He said, "Then go away, and in this life (it will) certainly (be incumbent) on you to say: do not touch me. And (this is) certainly a promise for you against which you can never go. And look at your god to whose (worship) you were sticking, we will definitely burn it, then we will definitely uproot it disintegrating it in the river.
Moses said, "Begone! Indeed, it is ordained for you in this life to say, `Touch me not!' And indeed there is a prediction for you that shall not fail. And look at your god that you hovered around! We will certainly burn it. Then we will certainly reduce it to dust and scatter it in the sea."
Musa (Moses) said: ‘So (get out from here and) go away. There is for you a lifelong (punishment) that you will keep saying (to everyone): Touch (me) not, (touch me not). And there is yet another promise (of punishment) for you which will not be averted at all. And look at this (self-made) god of yours to which you held fast (in worship). We will surely burn it and scatter (its dust) well over the river
He said: "Then be gone, for you will have it in this life to Say: "I am not to be touched" And you will have an appointed time which you will not forsake. And look to your god that you remained devoted to, we will burn him, then we will destroy him in the sea completely."
He said: "Then be gone, for you will have it in this life to say: "I am not to be touched" And you will have an appointed time which you will not forsake. And look to your god that you remained devoted to, we will burn him, then we will destroy him in the sea completely."
He said: "Then be gone, for you will have it in this life to say: "I am not to be touched." And you will have an appointed time which you will not forsake. And look to your god that you remained devoted to, we will burn it, then we will obliterate it in the running waters completely."
He said: "So go/go away , so then for you in the life that you say: 'No touch/desperate need .'And that for you (is) an appointment you will never/not break it, and look/see to your God whom you continue/remain on him devoting/dedicating , we will burn him (E), then we will uproot and disperse/destroy him (E) in the body of water uprooting and dispersing/destruction ."
Said [Moses]; "Begone, then! And, behold, it shall be thy lot to say throughout [thy] life, `Touch me not! But, verily, [in the life to come] thou shalt be faced with a destiny from which there will be no escape! And [now] look at this deity of thine to whose worship thou hast become so devoted: we shall most certainly burn it, and then scatter [whatever remains of] it far and wide over the sea
He (Musa) (Moses) said, "Then go! Yet, surely it shall be for you in (this) life to say, ‘Untouchable!’ Literally: no mutual contact, i.e., As-Samiriyy was made untouchable) And surely there is for you an appointment you will never be allowed to fail; and behold your god, to whom you lingered on consecrating yourself! Indeed we will definitely burn it away; thereafter indeed we will definitely crush it (into powder) (Literally: crush it "an utter" crushing) into the main
(Moses) said: Then go! and lo! in this life it is for thee to say: Touch me not! and lo! there is for thee a tryst thou canst not break. Now look upon thy god of which thou hast remained a votary. Verily we will burn it and will scatter its dust over the sea
Moses said, "Go away! Throughout your life you will not be able to let anyone touch you. This will be your punishment in this life. The time for your final punishment is inevitable. You will never be able to avoid it. Look at your god which you have been worshipping. We will burn it in the fire and scatter its ashes into the sea."
He (Musa) said, .Then go away; it is destined for you that, throughout your life, you will say: ‘Do not touch me‘. And, of course, you have another promise that will not be broken for you. And look at your god to which you stayed devoted. We will certainly burn it, then we will scatter it thoroughly in the sea
(‘Moses’) said: "Then go away! Indeed, it is (decreed) for you in this present life to say, “Touch me not!” Certainly, there is also for you a promise (of punishment) that you will not be able to evade Now look at your deity of whom you become a devoted worshiper. We will definitely burn it, and scatter its ashes over the sea."
(Musa) said, "Go! This is (the punishment) for you: in this life you will (continually) utter ´Do not touch me´, and you have an appointment (in the afterlife) which you cannot skip. Now watch that god of yours, upon whose worship you insisted. We will surely melt it down, then scatter it around in the ocean."
(Moses) said: "Then go away! Indeed, it is (decreed) for you in this present life to say, “Don’t Touch Me!” Most Certainly, there is also for you a promise (of punishment) that you won’t be able to evade. Now look at your god of whom you become a devoted worshiper. We will definitely burn it and scatter its ashes over the sea."
"Go away", Mussa said, you shall be punished in this life by isolation -like a terrible contagion, a way of punishing a grave sin in the Mosaic law- and you shall have a conviction of this fact that you shall say " I am a touch -me- not", that is besides the promised punishment which shall not fail nor shall you be able to escape it Hereafter" "And now", Mussa added, "look at your god to which you appropriated yourself and applied it exclusively as if by a vow; We will burn it to the melting point -or to ashes- and scatter it and disseminate it in the sea"
Musa told him, “Go away; your life will be such that you will cry: ‘Don’t touch me’. There is also a promise of punishment for you that will not be broken. Look at your god that you worshipped. We’ll burn it! Then scatter it in the sea.
Moses said, “Go away then! And for ˹the rest of your˺ life you will surely be crying, ‘Do not touch ˹me˺!’ Then you will certainly have a fate that you cannot escape. Now look at your god to which you have been devoted: we will burn it up, then scatter it in the sea completely.”
He said: so go and your destiny in life will be that you will say: I am untouchable, and you will have an appointed time which you will not miss, and look at your god that you were devoted to: we will burn it, then scatter it in the sea.
Go!‘ he said. ‘An outcast shall you be in this life, nor shall you escape your appointed doom. Behold this idol which you have served with such devotion: we will burn it to cinders and scatter its ashes far and wide over the sea
He said, "Then go, and, throughout your life, do not even come close. You have an appointed time (for your final judgment) that you can never evade. Look at your god that you used to worship; we will burn it and throw it into the sea, to stay down there forever."
[Moses] said, "Get out of here. All that you can ask for in this life is not to be physically harmed. But you have an appointment [in the Hereafter] you will not fail to keep. Look at your 'god' to which you remained devoted. We will burn it up and we will scatter its dust into the sea.
[Moses] said, “Get out of here. All that you can ask for in this life is not to be physically harmed. But you have an appointment [in the Hereafter] you will not fail to keep. Look at your ‘god’ to which you remained devoted. We will burn it up, and we will scatter its dust into the sea.
He said, “So, go! So surely for you in life that to say, ‘No touch.’ And surely you have an appointment, you will not miss it. And look to your God which you stilled on it; we will burn it up, then we will blow it up into the Yam (deep water), blowing up.”
(Moses) said: 'Depart then! Verily your share (of punishment) in this life will be that you will say: 'Touch (me) not'; and surely there is a tryst for you (in Hereafter) which never will fail, and (now) look at your god to whose worship you kept (so long); we will certainly burn it, then we will certainly scatter (the ashes of) it broadcastin the se?'
Said [Moses]: 'Begone, then! It shall be your lot to say throughout your life, “Do not touch me.†But you shall be faced with a destiny from which you shall have no escape. Now look at this deity of yours to whose worship you have become so devoted: we shall most certainly burn it, and then scatter it far and wide over the sea.'
Moses said, "Go away then, for good! In this life it is for you to say, "Touch me not!" And moreover you have a promise that will not fail. (People will consider and treat you as untouchable as before, and the suffering of the Hereafter is inescapable). Now, look at your god to whom you were so devoted. Verily, We will burn it and scatter its ashes far and wide over the sea." (Moses wanted his people to behold the powerlessness of the false deities and their potential to divide humanity)
He said: Begone then, surely for you it will be in this life to say, Touch (me) not; and surely there is a threat for you, which shall not be made to fail to you, and look at your god to whose worship you kept (so long); we will certainly burn it, then we will certainly scatter it a (wide) scattering in the sea
Moses said, `Begone then ! It shall be thine all this life to say to everyone, `Touch me not,' and there is a promise of punishment for thee which shall not fail to be fulfilled about thee. Now, look at thy god of which thou hast become a devoted worshiper. WE will certainly burn it and then WE will scatter its ashes into the sea
He said, “Be gone! In this life it shall be yours to say, ‘Touch [me] not!’ And truly for you there is a tryst that you cannot fail to keep. Now observe your god, to whom you remained devoted: we shall surely burn it and scatter its ashes in the sea!
[Musa (Moses)] said: "Then, be gone! And surely your (punishment) in this life will be that you will say, ‘Do not touch me’: And verily (as future punishment), you have a promise (a curse) that will not fail: Now look at your god, of whom you have become a true worshipper: We will surely (melt) it in a (hot) burning fire and throw it far and wide in the sea!"
Moses declared, “Go away! In this life, you must say, ‘No contact!’ And you have an appointment you can’t evade. Now, look at your god to which you remained devoted. We will burn it and then scatter it into the sea as dust.”
He said, 'Begone! Your lot in this life is to say, 'No contact.' And you have an appointment that you will not miss. Now look at your god that you remained devoted to—we will burn it up, and then blow it away into the sea, as powder.'
[Moses] said, "Then go. And indeed, it is [decreed] for you in [this] life to say, 'No contact.' And indeed, you have an appointment [in the Hereafter] you will not fail to keep. And look at your 'god' to which you remained devoted. We will surely burn it and blow it into the sea with a blast
He said, 'Then go. And indeed, it shall be for you in life to say, "Touch not!" And indeed, for you there is a promised time, you will not break it. And look at your god to which you remained devoted; we will surely burn it, then surely we will blow it into the sea, blowing.
(Moses) said: "Get thee gone! but thy (punishment) in this life will be that thou wilt say, 'touch me not'; and moreover (for a future penalty) thou hast a promise that will not fail: Now look at thy god, of whom thou hast become a devoted wor shipper: We will certainly (melt) it in a blazing fire and scatter it broadcast in the sea!"
(Moses) said: "Get thee gone! but thy (punishment) in this life will be that thou wilt say, 'touch me not'; and moreover (for a future penalty) thou hast a promise that will not fail: Now look at thy god, of whom thou hast become a devoted worshipper: We will certainly (melt) it in a blazing fire and scatter it broadcast in the sea!"
إِنَّمَاۤ إِلَـٰهُكُمُ ٱللَّهُ ٱلَّذِی لَاۤ إِلَـٰهَ إِلَّا هُوَۚ وَسِعَ كُلَّ شَیۡءٍ عِلۡمࣰا ٩٨
[People], your true god is the One God- there is no god but Him- whose knowledge embraces everything.’
(Then Moses told his people): “Your One worthy of worship is only Allah; there is no one worthy of worship but He. He comprehends every thing in knowledge.”
Your God is only Allah, the One other than whom there is no god. He comprehendeth everything in knowledge
Your god is only God. There is no other god but He. His knowledge extends over everything."
The possessor of Uluhiyyah is Allah alone... There is no deity-god, only HU! He encompasses everything (in every aspect) with His knowledge!
Your god is Allah alone, there is no god but Him. He encompasses all things in His knowledge.´
Indeed your God is Allah. There is no god except Him. He embraces all things in [His] knowledge.’
(O my people!) Your only deity is God, other than Whom there is no deity. He encompasses all things in His Knowledge."
(Moses then addressing his people said,) `Your God is only Allah, there is no other, cannot be and will never be One worthy of worship but He. He comprehends all things in (His) knowledge.
Your God is only the One God; there is no god, but He alone who in His knowledge embraces everything.
Your god is only God, the One that there is no god except Him. His knowledge includes everything.
Know that your God is the One beside Who there is no other lord and He has knowledge over everything
But the God of you all is the One God. There is no god but Him. Of all things He has knowledge
Surely yourpl god is none but Allah, the One besides Whom there is no other god; He has embraced everything in knowledge.
'Your God is only God who,- there is no god but He,- He embraceth everything in His knowledge.
"Your God is only Allah - other than for Whom there is no worship; His knowledge encompasses all things."
Your only deity is Allah whom there is no deity besides Him. He encompasses everything in [His] knowledge.
Your God is the true God, besides whom there is no other god: He comprehendeth all things by his knowledge
"Your God is only Allah besides Whom there is no other God. He embraces all things in His knowledge."
Your God is only One, Allah. There is no god, except He, alone. His knowledge encompasses all things
Your God is God, beside whom there is no God: In his knowledge he embraceth all things."
Certainly, what (is a fact is that) your Ilah (God) is Allah (Alone), That One, La ilaha illa Huwa (no god except He). He became All-Comprehending over all things in Knowledge.
Your God is only God Whom there is no god but He. He encompassed everything in His knowledge.
Your God is only Allah. No god is there except Him. He comprehends all things in His knowledge.
Then he addressed his people: "O my people! Your only God is Allah, other than Whom there is no god. His knowledge encompasses every thing.
Your God is none else than Allah, beside Whom there is no god. His knowledge embraces everything."
Your Lord is only Allah, there is no God but He. He comprehends all things in (His) knowledge
Your God is only Allah, other than Whom there is no god, (His) knowledge extends over everything."
None but Allah is worthy of your worship! He knows everything
(O my people! He) Allah alone is your God apart from Whom there is no God. He has encompassed everything in (His) knowledge.
Your god is God; whom there is no god but He. His knowledge encompasses all things
Surely your god is God; for which there is no god except He. His knowledge encompasses all things.
Surely your god is God; for which there is no god except He. His knowledge encompasses all things.
Truly your God (is) God who (there is) no god except Him, He widened over every thing (with) knowledge
Your only deity is God - He save whom there is no deity, [and whho] embraces all things within His knowledge!"
Surely your God is only Allah; there is no god except He (alone); He has embraced everything (in) His Knowledge
Your Allah is only Allah, than Whom there is no other Allah. He embraceth all things in His knowledge
Your Lord is the One who is the only God and He has the knowledge of all things
Your God is Allah other than whom there is no god. He encompasses everything with knowledge
(O’ my people!) Your God is only Allâh. There is no god but Him. He encompasses all things in His Knowledge. "
As a matter of fact, Allah (alone) is your God! Besides Him there is no other god, and His knowledge extends over all things
(O’ my people!) Your God is only Allâh. There is no other god beside Him. He encompasses all things in His Knowledge."
"Indeed", Mussa said, "your Allah is the One Who is the Creator; there is no Ilah but He; His knowledge is absolute, it embraces the whole and all in all"
Indeed your Lord is Allah; there is no god but He; His knowledge embraces all things.
˹Then Moses addressed his people,˺ “Your only god is Allah, there is no god ˹worthy of worship˺ except Him. He encompasses everything in ˹His˺ knowledge.”
For your god is Allah, the One besides whom there is no god and whose knowledge extends to everything.
Your Lord is God, other than whom there is no god. His knowledge encompasses all things
Your only god is GOD; the One beside whom there is no other god. His knowledge encompasses all things.
[People] your true god is God; there is no god but Him. His knowledge encompasses all things. "
[People] your true god is God; there is no god but Him. His knowledge encompasses all things.”
Surely your God is only Allah, the one who is no God except Him. He encompasses everything in knowledge.
Verily your God is Allah; there is no god but He, (and) He embraces all things in (His) knowledge
Your only deity is God, other than whom there is no deity. His knowledge encompasses all things.
Moses continued addressing his people, "Your God is only Allah; there is no god but He. He embraces all things in His Knowledge."
Your Allah is only Allah, there is no god but He; He comprehends all things in (His) knowledge
`Your God is only ALLAH, there is no god but HE. HE comprehends all things in HIS knowledge.
Your only god is God, besides whom there is no other god. He encompasses all things in knowledge
But the God for all of you is One Allah: There is no god but He: He understands all things in His Wisdom
Your God is the only God, besides whom there is no other god. He encompasses everything in knowledge.
Surely your god is God, the One besides whom there is no other god. He comprehends everything in knowledge
Your god is only Allah , except for whom there is no deity. He has encompassed all things in knowledge."
Your god is only God, the one who there is no god but He, He has included everything in knowledge.'
But the god of you all is the One God: there is no god but He: all things He comprehends in His knowledge
But the god of you all is the One Allah: there is no god but He: all things He comprehends in His knowledge
كَذَ ٰلِكَ نَقُصُّ عَلَیۡكَ مِنۡ أَنۢبَاۤءِ مَا قَدۡ سَبَقَۚ وَقَدۡ ءَاتَیۡنَـٰكَ مِن لَّدُنَّا ذِكۡرࣰا ٩٩
In this way We relate to you [Prophet] stories of what happened before. We have given you a Quran from Us
Thus We relate to you (O Muhammad) from information of what happened before. Indeed We have given you a reminder (this Qur’an) from Us.
Thus We recount unto thee some tidings of that which hath preceded; and surely We have vouchsafed unto thee from before Us an admonition
Thus do We narrate some account to you of what has gone before, and We have truly given you a Reminder of Our own
Thus We relate to you some of the news of past events... In truth, We have given you a reminder (dhikr) from Our ladun (the potential of the Names comprising your essence).
In this way We give you news of what has gone before and We have given you a reminder direct from Us.
Thus do We relate to you some accounts of what is past. Certainly We have given you a Reminder from Ourselves
Thus do We relate to you (O Messenger) some of the exemplary events which happened in the past. Indeed We have granted you a Reminder (a Book of knowledge and instructions) from Our Presence
In this way do We relate to you some of the important news of the days gone by. And We have indeed granted you from Us a (sublime) Reminder (- the Qur'an)
So We relate to thee stories of what has gone before, and We have given thee a remembrance from Us
That is how We tell you of the news of what has passed. And We have given you a reminder (Quran) from Us.
Thus I tell you about some events of the past to serve as a reminder
Thus We relate to you stories of what happened before, for We have sent you a message from Us
Thus We narrate to yousg of the stories that have passed before, for We have brought you a Reminder from Us.
Thus do we narrate to thee the history of what has gone before, and we have brought thee a reminder from us
This is how We relate the former tidings to you (O dear Prophet Mohammed - peace and blessings be upon him); and We have given you a Remembrance * from Ourselves. (*The Holy Qur’an.
Thus We relate unto you some of the news of things that had gone before and We have indeed given unto you a remembrance from Our own presence.
Thus do we recite unto thee, O Mohammed, relations of what hath passed heretofore; and we have given thee an admonition from us
Thus do We narrate to you the history of what has gone before, and We have brought you from Our Presence a reminder
And so We narrate to you the stories of the past, and We have given you a remembrance from Us
Thus do We recite to thee histories of what passed of old; and from ourself have we given thee admonition
Thus We relate to you out of the news what definitely happened before. And indeed We have given you from Uz-Zikr (‘The Message’)
Thus We relate to thee some tiding of what preceded. And surely We gave thee from that which proceeds from Our Presence a Remembrance.
Thus We relate to you some stories of what happened before. We have sent you a message from Our own presence.
Thus do We relate to you, O Muhammad, some information of the past events; and indeed We have sent you this Reminder (The Qur’an) from Our Own Self
(O Muhammad), thus do We recount to you the events of the past, and We have bestowed upon you from Ourself an admonition
Thus relate We to thee of the news of what has gone before. And indeed We have given thee a Reminder from Ourselves
Thus do We narrate to you (some) of the news of what happened before. And We have given you a reminder from Us,
Thus do We narrate to you some stories from the past. And We have verily given you the account (in the Qur'aan) from Ourselves
(O Esteemed Beloved!) Thus We communicate to you news about the (communities) who have passed away, and We have surely given you from Our exclusive presence the Reminder (i.e., an Admonishing Book)
And it is such that We relate to you the news of what has passed. And We have given you from Us a remembrance
And it is such that We tell to you the news of what has passed. And We have given you from Us a remembrance.
And it is such that We narrate to you the news of what has passed. And We have given you from Us a remembrance.
As/like that We narrator/inform on (to) you from information/news what had preceded , and We had brought to you from at Us a reminder/remembrance
THUS DO WE relate unto thee some of the stories of what happened in the past; and [thus] have We vouchsafed unto thee, out of Our grace, a reminder
Thus We narrate to you (some) tidings of what has gone before; and We have already brought you a Remembrance from very close to Us
Thus relate We unto thee (Muhammad) some tidings of that which happened of old, and We have given thee from Our presence a reminder
Thus We tell you, (Muhammad), the stories of the past and We have given you the Quran
This is how We narrate to you certain events of what has passed, and We have given to you, from Ourself, a (book of) advice
Thus We relate to you some of the exemplary events which happened in the past. Absolutely, We have given you from Our Own Selves a 'Revealer of Truth' (-this ‘Qu’ān’-).
Thus, We narrate to you the tales of what went on earlier. We have granted you this (book of) advisement from Ourselves
So We relate to you some of the exemplary events which happened in the past. Surely, We have given you from Our Own Selves a Scripture.
Thus do We relate to you O Muhammad narratives of some of the proceeding generations, and We have given you by Our grace from Our realm in heaven a Book -Quran- helping you and the wide circle of the all to keep Allah in mind and to ponder His marvels
In this way We tell you stories of what happened in the past. We gave you a reminder, the Quran.
This is how We relate to you ˹O Prophet˺ some of the stories of the past. And We have certainly granted you a Reminder from Us.
This is how We tell you of the information gone before and of which We have given you a reminder from Ourselves.
Thus do We recount to you the history of events gone by. An Admonition of Our own have We given you
We thus narrate to you some news from the past generations. We have revealed to you a message from us.
In this way We tell you [Prophet] the news of what has happened before, and We have given you a Reminder directly from Us.
In this way, We tell you [Prophet] the news of what has happened before, and We have given you a Reminder directly from Us.
Thus We story upon you from what already proceeded of news; and We have given you from Our presence a Reminder.
(O Apostle) thus do We relate to you some of the news of what has gone before; and indeed We have given to you from Ourselves a Reminder (the Qur'an)
Thus do We relate to you some of the history of past events; and thus have We given you, out of Our grace, a reminder.
(O Prophet) We thus tell you some news of what happened in the past. And We have given you a Reminder from Our Presence
Thus do We relate to you (some) of the news of what has gone before; and indeed We have given to you a Reminder from Ourselves
Thus do WE relate to thee the tidings of what has happened before. And WE have given thee from US a Reminder
Thus do We narrate unto thee some of the accounts of those who have come before. And We have given thee a Reminder from Our Presence
Like this do We tell you some stories about what happened before: And indeed, We have sent you (O Prophet!) A Message from Our Own Presence
Thus, We narrate to you some of the stories of what happened before, and We’ve given you from us a Reminder.
Thus We narrate to you reports of times gone by; and We have given you a message from Our Presence.
Thus, [O Muhammad], We relate to you from the news of what has preceded. And We have certainly given you from Us the Qur'an
Thus We narrate to you from the news of what has gone before, and certainly We have given you a reminder from Us.
Thus do We relate to thee some stories of what happened before: for We have sent thee a Message from Our own Presence
Thus do We relate to thee some stories of what happened before: for We have sent thee a Message from Our own Presence
مَّنۡ أَعۡرَضَ عَنۡهُ فَإِنَّهُۥ یَحۡمِلُ یَوۡمَ ٱلۡقِیَـٰمَةِ وِزۡرًا ١٠٠
Whoever turns away from it will bear on the Day of Resurrection a heavy burde
Whoever turns away from it (this Qur’an), then surely will bear a burden (of sins) on the Day of Resurrection.
Whosoever turnoth away therefrom--verily they shall bear on the Day of Judgment a burthen
Whoever turns away from it will surely carry a burden on the Day of Judgement
So, whoever turns away from it (the reality that is being reminded), indeed, he will bear a heavy burden in the period of the Doomsday.
Those who turn away from it will bear a heavy burden on the Day of Rising,
Whoever disregards it shall bear its onus on the Day of Resurrection
Whoever turns away from it, certainly bears a burden on the Day of Resurrection
Those who turn away from this shall bear a (heavy) burden on the Day of Resurrection
Whosoever turns away from it, upon the Day of Resurrection He shall bear a fardel
Whoever stays away from it (Quran), then indeed he will carry a burden on the Resurrection Day.
Whoever turns his back to these reminders, he will carry a heavy burden on the Day of Resurrection
If any turn away from it, indeed they will bear a burden on the Day of Accountability
Whoever has disregarded it will indeed carry on the Day of Resurrection a burden,
Whoso turns therefrom, verily, he shall bear on the resurrection day a burden:
Whoever turns away from it, will bear a burden on the Day of Resurrection
Whosoever turns away from it, he will be the very one who will carry a heavy burden on the day of resurrection.
He who shall turn aside from it, shall surely carry a load of guilt on the day of resurrection
Whoever turns there from, verily, he shall bear a great burden on the Day of Resurrection
Whosoever has turned away from it shall bear a burden on the Day of Resurrection
Whoso shall turn aside from it shall verily carry a burden on the day of Resurrection
Whoever avoided it: so certainly he will bear on the Day of Resurrection a heavy burden (of ignorance, inattention, errors and sins)
Whoever turned aside from it, then truly he will carry a heavy load on the Day of Resurrection,
Anyone who turns away from it will bear a burden on the Day of Resurrection.
Those who reject it, shall bear a heavy burden on the Day of Resurrection
He who turns away from it will surely bear a heavy burden on the Day of Resurrection
Whoever turns away from it, he will surely bear a burden on the day of Resurrection
one who turns away from it, then he will carry a burden on the day of resurrection,
One who turns oneself away therefromhshall indeed bear a burden on the Day of Resurrection
Whoever turns away from it will certainly carry an unmanageable burden on the Day of Rising
Whoever turns away from it, then he will carry a load on the Day of Resurrection
Whoever turns away from it, then he will carry a load on the Day of Resurrection.
Whoever turns away from it, then he will carry a burden on the Day of Resurrection.
Who objected/opposed/turned away from it, so that he truly carries/bears (on) the Resurrection Day a weight/burden
All who shall turn away from it will, verily, bear a [heavy] burden on the Day of Resurrection
Whoever veers away from it, then surely upon the Day of the Resurrection he will carry an encumbrance
Whoso turneth away from it, he verily will bear a burden on the Day of Resurrection
Whoever disregards (the Quran) will be heavily burdened with sin on the Day of Judgment
Whoever turns away from it shall certainly bear a heavy burden on Doomsday
Whosoever takes no heed to It will definitely bear a heavy load on the ‘Day of Resurrection’,
Indeed, those ignoring it shall bear a burdensome punishment on the Day of Judgment
But whoever makes an affirmative decision to pay no attention It - (the Qur’ān)- will definitely bear a heavy load (of iniquitous deeds) on the Day of Resurrection,
A Quran, a spirit of truth guiding into all truth, and he who rejects it or turns his back upon it will have rejected Allah's mercy and he shall suffer the heavy burden he carries in Day of Judgement
Whoever turns away from it will be carrying a heavy burden on Judgement Day.
Whoever turns away from it will surely bear the burden ˹of sin˺ on the Day of Judgment,
Whoever turns away from it, he will carry a burden on the day of resurrection.
those that reject it shall bear a heavy burden on the Day of Resurrection
Those who disregard it will bear a load (of sins) on the Day of Resurrection.
Whoever turns away from it will bear a heavy burden on the Day of Resurrection,
Whoever turns away from it will bear a heavy burden on the Day of Resurrection
Whoever turns away about it, so he will carry on the Resurrection Day a burden.
Whoever turns away from it, verily he will bear, on the Day of Judgment, a burden
All who shall turn away from it will certainly bear a heavy burden on the Day of Resurrection.
Whoever turns away from it, he will, verily, bear a heavy load on the Day of Resurrection
Whoever turns aside from it, he shall surely bear a burden on the day of resurrectio
Whoso turns away from it, he will surely bear a heavy burden on the Day of Resurrection
Whosoever turns away from it, verily he shall bear it as a burden on the Day of Resurrection
If any (of the people) do turn away from it, surely they will bear the burden on the Day of Judgment
Whoever turns away from it will carry a burden on Resurrection Day.
Whoever turns away from it will carry on the Day of Resurrection a burden
Whoever turns away from it - then indeed, he will bear on the Day of Resurrection a burden
Whoever turns away from it, then indeed, He shall bear on the Day of Resurrection a burden,
If any do turn away therefrom, verily they will bear a burden on the Day of judgment
If any do turn away therefrom, verily they will bear a burden on the Day of judgment
خَـٰلِدِینَ فِیهِۖ وَسَاۤءَ لَهُمۡ یَوۡمَ ٱلۡقِیَـٰمَةِ حِمۡلࣰا ١٠١
and will remain under it. What a terrible burden to carry on that Day
They will abide in that (fire of hell) and evil will be that load for them on the Day of Resurrection.
As abiders therein. And vile will load! them on the Day of Judgment as a load
And will live for ever under it. How evil the burden they will carry on the Day of Doom
They will live the consequences of their mistakes forever! A grievous burden it (their mistake) will be for them during the Doomsday period!
remaining in it timelessly, for ever. What an evil load they will bear on the Day of Rising!
remaining in it [forever]. Evil is their burden on the Day of Resurrectio
Forever carrying it. How evil a burden is theirs on the Day of Resurrection
Abiding thereunder, and grievous will the encumbrance be to them on the Day of Resurrection
therein abiding forever; how evil upon the Day of Resurrection that burden for them
They remain in that (state) forever, and it is a bad load for them on the Resurrection Day.
What a miserable luggage to carry (on their back) on the Day of Resurrection, towards an eternal life in the Hell
They will remain in this state, and terrible will be the burden on them that day
abidingpl in it, and how bad their load became on the Day of Resurrection—
for them to bear for aye, and evil for them on the resurrection day will it be to bear
They will remain in it forever - what an evil burden it will be for them on the Day of Resurrection
to abide therein [in that state] forever and how woeful a burden on them on the day of resurrection;
They shall continue thereunder for ever; and a grievous burden shall it be unto them on the day of resurrection
Abiding under it, an evil burden to bear on the Day of Resurrection
and live in it for ever; how evil will that burden be for them on the Day of Resurrection
Under it shall they remain: and grievous, in the day of Resurrection, shall it be to them to bear
(they will continue as) those who stay in this (state in the Fire of Hell); and evil, for them, on the Day of Resurrection, is the load (they bear)
ones who will dwell in it forever; how evil for them on the Day of Resurrection will be the load
He/she will abide with it continuously. The burden will be grievous to them on the Day of Resurrection.
For ever shall they bear it, and it will be indeed a very evil burden to bear on the Day of Resurrection
and will abide under this burden for ever. Grievous shall be the burden on the Day of Resurrection
Abiding therein. And evil will be their burden on the day of Resurrection -
staying under it, and it will be an evil (burden) for them to carry on the day of resurrection,
Burdened they shall remain. And too bad for them the burden, On the Day of Resurrection
They will (remain) in this (torment) forever, and it will be a very evil burden for them on the Day of Rising
They will remain therein, and miserable on the Day of Resurrection is what they carry
They will remain therein; and miserable for them on the Day of Resurrection is what they carry.
They will remain therein; and the load will be miserable for them on the Day of Resurrection.
Immortally/eternally in it, and it became (an) evil/harmful weight/burden for them (on) the Resurrection Day
they will abide in this [state], and grievous for them will be the weight [of that burden] on the Day of Resurrection
Eternally (abiding) therein; and (how) odious for them upon the Day of the Resurrection is it as a burden
Abiding under it - an evil burden for them on the Day of Resurrection
with which he will live forever. On the Day of Judgment it will be a terrible load for him to carry
all such people living under it forever. And how evil for them will be that burden on the Doomsday
Carrying it forever. How dreadful is that load for them on the ‘Day of Resurrection’!
They shall forever remain in it _ (that condition of torment). Baneful shall be their burden on the Day of Judgment
Carrying it forever. How dreadful is that load for them on the Day of Resurrection!
There and then he and such persons will have passed through nature to eternal suffering and evil and indeed tormenting to them shall this burden be
They will remain in that state forever, a dreadful burden to be carrying on that Day
suffering its consequences forever. What an evil burden they will carry on Judgment Day!
They will remain there and what they carry on the day of resurrection will be bad for them.
Forever shall they bear it: an evil burden on the Day of Resurrection
Eternally they abide therein; what a miserable load on the Day of Resurrection!
carrying it eternally. What a terrible burden to carry on the Day of Resurrection.
carrying it eternally. What a terrible burden to carry on the Day of Resurrection.
They are immortals therein. And is wretched for them on the Resurrection Day, as a load.
They will abide in this (burden of sin); and evil will the burden be for them on the Day of Judgment
For ever shall they bear it; and grievous for them will be its weight on the Day of Resurrection,
Abiding under it, an evil burden for them on the Day of Resurrection
Abiding in this (state), and evil will it be for them to bear on the day of resurrection
Abiding thereunder, and evil will the burden be to them on the Day of Resurrection
abiding therein. How evil a burden for them on the Day of Resurrection
They will stay in this (state) and painful will be the burden upon them on that Day of Judgment—
They will remain under it forever, an evil for them to bear on Resurrection Day.
Abiding therein forever. And wretched is their burden on the Day of Resurrection
[Abiding] eternally therein, and evil it is for them on the Day of Resurrection as a load
Therein abiding forever; and evil it is for them on the Day of Resurrection as a load.
They will abide in this (state): and grievous will the burden be to them on that Day,
They will abide in this (state): and grievous will the burden be to them on that Day,
یَوۡمَ یُنفَخُ فِی ٱلصُّورِۚ وَنَحۡشُرُ ٱلۡمُجۡرِمِینَ یَوۡمَىِٕذࣲ زُرۡقࣰا ١٠٢
When the trumpet is sounded and We gather the sinful, sightless
The Day, when the trumpet will be blown and We shall gather the sinners that Day (they will be) blue or blind eyed (by fear).
The Day whereon the trumpet will be blown into, and We shall gather the culprits on that Day blear-eyed
The day the trumpet blast is sounded We shall raise the sinners blind
The day the Horn will be blown! We will resurrect the wrongdoers that day; their eyes will be filled with terror.
On the Day the Trumpet is blown — and We will gather the evildoers sightless on that Day —
—the day the Trumpet will be blown— on that day We shall muster the guilty with blind eyes
That Day the Trumpet will be blown, and We will raise to life and gather the disbelieving criminals white-eyed (with terror and fatigue)
The Day when the trumpet shall be blown, and on that Day We shall gather the sinners together, blue-eyed (- the spiritually blind ones)
On the day the Trumpet is blown; and We shall muster the sinners upon that day with eyes staring
The day when the horn is blown, on that day We gather the guilty ones, having cyanosis (or lead-color eyes).
When the horn on that Day is blown, the criminals will be resurrected blue (like the cadavers who have lost their natural color due to lack of blood circulation.
The day the trumpet will be sounded. That day, We will gather the sinful, blurry-eyed
the day when the Trumpet is blown! And We herd the criminals on that day, blue,
On the day when the trumpet shall be blown, and we will gather the sinners in that day blue-eyed
On the day when the Trumpet is blown and We shall assemble the guilty on that day, blue -eyed
The day when the trumpet will be blown and We will gather [all] the evildoers on that day pale in the eyes.
On that day the trumpet shall be sounded; and we will gather the wicked together on that day, having grey eyes
On the day when the Trumpet shall be blown, and We will gather the guilty on that day white-eyed (with terror)
The Day when the Horn shall be blown. On that Day, We shall assemble all the sinners with blued eyes
On that day there shall be a blast on the trumpet, and We will gather the wicked together on that day with leaden eyes
The Day when the Siren will be blown, and We gather the Mujrimun that Day in a bluish-state (due to extreme anxiety and fear, the state of the heart becomes abnormal and weak, leading to anoxia, which appears as a blue-colouration extending throughout the body)
on the Day the trumpet will be blown. We will assemble the ones who sin, white eyed on that Day.
[That will be] the day when the trumpet will sound. That day, We will assemble the bleary-eyed sinners.
The Day, when the Trumpet will be blown and We shall assemble all the sinners, their eyes will turn blue with terror
the Day when the Trumpet shall be sounded and We shall muster the sinners, their eyes turned blue with terror
The day when the trumpet is blown; and We shall gather the guilty, blue-eyed, on that day
the day it will be blown into the trumpet (structure of the universe), and We will gather the criminals blind on that day,
The Day, the trumpet is blown — the Day, We gather the sinful, blue with fear
The Day when the trumpet will be blown, We shall assemble the evildoers with their bodies and eyes turned blue (due to intense fear and loss of sight)
The Day the horn is blown, and We gather the criminals on that Day white eyed
The Day the horn is blown, and We gather the criminals on that Day white eyed.
The Day the horn is blown, and We gather the criminals on that Day blue.
A day the horn/bugle is being blown in and We gather the criminals/sinners (on) that day blind/blue
on the Day when the trumpet is blown: for on that Day We will assemble all such as had been lost in sin, their eyes dimmed [by terror]
The Day the Trumpet will be blown, and We will muster the criminals upon that day blue (with terror)
The day when the Trumpet is blown. On that day we assemble the guilty white-eyed (with terror)
On the day when the trumpet will be sounded We will raise the criminals from their graves and their eyes will be turned blue and blind
The Day when the Horn (Sur) will be blown, and We shall gather them together while they will have turned blue on that day
The ‘Day’ will come when the Trumpet is blown. On that day, We shall gather the ungodly sinners , blear-eyed (with terror).
The day the trumpet sounds will be the day We will gather the criminals, their eyes agape with fright
And (mention) the day when the Trumpet is blown. On that day We shall gather the Ungodly Sinners together, blear-eyed (with terror),
The Day shall come when the trumpet is sounded and We throng the sinful who shall look blue, being affected with terror, distress and anxiety
The Day the Trumpet is blown, We shall gather the sinners, blind.
˹Beware of˺ the Day the Trumpet will be blown, and We will gather the wicked on that Day blue-faced ˹from horror and thirst˺.
On the day the horn is blown and We will gather the sinners on that day with their eyes turning white.
On the day when the Trumpet shall be blown; on that day We shall herd all the sinners together. Their eyes blue with terror
That is the day when the horn is blown, and we summon the guilty on that day blue.
On that Day the Horn will be blown and We will gather those who force others to reject Our messages, blinded [with terror].
On that Day, the Horn will be blown, and We will gather those who force others to reject Our messages, blinded [with terror].
On a Day when it is blown in the Trumpet, and We will muster the criminals on that Day, bluish.
(On) the day when the Trumpet shall be blown, and We will muster the guilty, blear-eyed, on that day
the day when the Trumpet is blown. For on that day We shall assemble all the guilty ones, their eyes dimmed [by terror],
The Day when the Trumpet will be blown. On that Day We will assemble the guilty with their eyes dimmed in fear of retribution. (20:124)
On the day when the trumpet shall be blown, and We will gather the guilty, blue-eyed, on that day
The day when the trumpet will be blown. And on that day WE shall gather the sinful together, blue-eyed
the Day the trumpet shall be blown, and We shall gather the guilty on that Day, blind
The Day when the Trumpet will be sounded: That Day, We shall gather the criminals (disbelievers), (their) eyes dim (with fear)
On that Day, the Trumpet will be sounded, and We will gather the criminals on that Day, blue.
On the Day when the Trumpet is blown—We will gather the sinners on that Day, blue
The Day the Horn will be blown. And We will gather the criminals, that Day, blue-eyed
On the day the horn will be blown in, and We gather the sinners, that day, blue-eyed.
The Day when the Trumpet will be sounded: that Day, We shall gather the sinful, blear-eyed (with terror)
The Day when the Trumpet will be sounded: that Day, We shall gather the sinful, blear-eyed (with terror)
یَتَخَـٰفَتُونَ بَیۡنَهُمۡ إِن لَّبِثۡتُمۡ إِلَّا عَشۡرࣰا ١٠٣
they will murmur to one another, ‘You stayed only ten days [on earth]’
They will whisper among themselves (saying): “You did not stay longer than 10 (days on earth).”
Mutterin among themselves: ye tarried not save ten days
Whispering to one another: "You have tarried but ten days."
They will murmur among themselves, “You remained (in the world) only for ten (hours).”
they will whisper secretly to one other, ´You only stayed for ten.´
They will whisper to one another: ‘You have stayed only for ten [days].’
They whisper among themselves: "You stayed in the world only ten (days)."
They will talk one to another in a hushed voice (consulting together and planning in secret and saying,) `You have lived only for ten (centuries).
whispering one to another, 'You have tarried only ten nights.
They whisper among themselves: “You only stayed (dead) ten days.”
They will whisper among themselves asking: “How long ago was it? Ten (days?
In whispers will they consult each other, “Yet they will stay no longer than ten
murmuring among themselves: “Youpl have stayed only for ten.”
They shall whisper to each other, 'Ye have only tarried ten days.
Whispering secretly among themselves, "You have not stayed on earth but for ten days."
Whispering among themselves [some say], “You have not tarried in the world but ten days.”
They shall speak with a low voice to one another, saying, ye have not tarried above ten days
They shall whisper to each other, "You have only tarried ten days."
and they shall murmur among themselves: 'You have stayed away but ten (days and nights).
They shall say in a low voice, one to another, - "Ye tarried but ten days on earth."
They will whisper among themselves: “You stayed not but (just) ten days (i.e., for a very short while).”
They will whisper among themselves: You lingered in expectation but ten days.
In whispers, they will consult one another: “You tarried no longer than ten days.”
They shall murmur among themselves: "You hardly lived ten days on earth."
They shall whisper among themselves: "You stayed on the earth barely ten days."
Consulting together secretly: You tarried but ten (days)
whispering among themselves, ''You did not stay but (for) ten (days)."
Whispering among them, "You stayed but ten days."
Inaudibly whispering to one another: ‘You stayed in the world hardly for ten days.
They whisper amongst themselves: "You have only been away for a period of ten."
They whisper among themselves: "You have only been away for a period of ten."
They whisper among themselves: "You have only been away for a period of ten."
They converse quietly between them, that you stayed/remained except ten
whispering unto one another, "You have spent but ten [days on earth]
(Speaking) among themselves in a hushed voice, "Decidedly you lingered (nothing) except ten (days)."
Murmuring among themselves: Ye have tarried but ten (days)
They will slowly talk to each other and say, "Our life on earth was as short as ten days"
and will be whispering among themselves, .You did not remain (in graves) more than ten (days)
They whisper among themselves: “You have tarried no more than ten days!"
Among themselves they will whisper, "You stayed (on the earth) only ten days!"
Whispering to one another: “You have tarried (in the world) only for ten days."
They whisper to each other guessing their duration in life below and some think it was so short that it could not have been more than ten days
They will be whispering among themselves: “You stayed no more than ten days in the world”
They will whisper among themselves, “You stayed no more than ten days ˹on the earth˺.”
Whispering to each other: you have only stayed ten days.
they shall murmur among themselves: ‘You lingered on the earth but ten days.‘
Whispering among themselves, they will say, "You have stayed (in the first life) no more than ten days!"
and they will whisper to each other, "You have spent only ten [days]."
and they will whisper to each other, “You have spent only ten [days].”
They hum between themselves: “Surely you tarried only ten.”
They shall consult among themselves in a low voice (saying): 'You did tarry but ten (days)'
whispering to one another, 'You have spent but ten days on earth.'
Whispering among themselves, "You have lived but ten days."
They shall consult together secretly: You did tarry but ten (centuries)
They will talk to one another in a low tone saying, `You tarried only ten days.
They will whisper among themselves, “You have tarried only ten [days].
In whispers will they talk with each other: "You have waited no longer than ten (days);"
Whispering among themselves, “You didn’t remain except for ten.”
Murmuring among themselves: 'You have lingered only for ten.'
They will murmur among themselves, "You remained not but ten [days in the world]."
They shall whisper among themselves, 'You have only tarried ten.'
In whispers will they consult each other: "Yet tarried not longer than ten (Days)
In whispers will they consult each other: "Yet tarried not longer than ten (Days)
نَّحۡنُ أَعۡلَمُ بِمَا یَقُولُونَ إِذۡ یَقُولُ أَمۡثَلُهُمۡ طَرِیقَةً إِن لَّبِثۡتُمۡ إِلَّا یَوۡمࣰا ١٠٤
We know best what they say- but the more perceptive of them will say, ‘Your stay [on earth] was only a single day.’
We know very well what they will say, the best among them in knowledge and wisdom will say: “You did not stay except a day!”
We are the Best Knower of that which they will say, when the best of them in judgment Will say: ye tarried not save for a day
We know well what they will say when the most upright among them will say: "You did not tarry more than a day."
We (as their essential reality) know better what they will say; the most learned of them will say, “You stayed only one day.”
We know best what they will say when the most correct of them will say, ´You only stayed a day.´
We know best what they will say, when the best of them in conduct will say, ‘You stayed only a day!’
It is We Who have full knowledge of what they talk about, when the most perceptive among them say, "You stayed only one day."
We know best what they will say, when the one of the most upright conduct among them will say, `You have lived (here) only for a day.
We know very well what they will say, when the justest of them in the way will say, 'You have tarried only a day.
We know better what they say when the most perceptive among them says: “You only stayed (dead) one day.”
I am fully aware of what they are saying. The most learned one among them will say: “It was only a day!”
We know best what they will say, when their leader best in conduct says, “You stayed not longer than a day.
We know better what they say, when the most exemplary of them in conduct says, “Youpl have stayed for no more than a day.”
We know best what they say, when the most exemplary of them in his way shall say, 'Ye have only tarried a day.
We know well what they will utter, whereas the wisest among them will say, "You have stayed just for a day."
It is We who know well about what they say when the one among them who is best in position says, “You have tarried [in the world] but a day.”
We well know what they will say; when the most conspicuous among them for behaviour shall say, ye have not tarried above one day
We know best what they say, when their leaders, best in conduct say, "You have only tarried a day."
We know well what they will say. The most just among them in the matter will declare: 'You have stayed away but one day.
We are most knowing with respect to that which they will say when the most veracious of them will say. "Ye have not tarried above a day."
We know better what they will state, when the more eminent of them in conduct will say: “You stayed not but a day (only)!”
We are greater in knowledge of what they will say when the most ideal of them in tradition says: You lingered in expectation not but a day!
We know best what they will say. The most perceptive person among them will say, “You did not tarry longer than a day.”
We know fully well what they will say; the most careful estimator among them will say: "No, you stayed no longer than a day."
We know well what they will say to one another: We also know that even the most cautious in his estimate will say: "You lived in the world no more than a day."
We know best what they say when the fairest of them in course would say: You tarried but a day
We know best that which they talk about, when the best of them in tradition (following sequence of events) will say, "You did not stay but (for) a day." (R 5)
We know best what they say; and the one among them, with the exemplary method of giving estimates, would say, "You stayed but a day."
We know best what they will be saying, whilst one of them better in wisdom and deeds will say: ‘You have not stayed (in the world) for more than a day.
We are fully aware of what they say, for the best in knowledge amongst them will Say: "No, you have only been away for a day."
We are fully aware of what they say, for the best among them will say: "No, you have only been away for a day."
We are fully aware of what they say, for the best among them will say: "No, you have only been away for a day."
We are more knowledgeable with what they say, when their best example (in a) method/path says: "That (E) you stayed/remained except a day."
[But] We know best what they will be saying when the most perceptive of them shall say, "You have spent [there] but one day!"
We know best what they say, as the most exemplary of them in (their) mode (of life) say, "Decidedly you have lingered (nothing) except a day."
We are Best Aware of what they utter when their best in conduct say: Ye have tarried but a day
We know best what they say. The moderate ones among them will say, "You did not live on earth for more than a day."
We know very well what they say, when the best of them in his ways will say, .You did not remain more than one day
We have complete knowledge of what they talk about when the best of them in knowledge say: “You have tarried but a day.”
Of course We know very well what they shall say. The most accurate among them will say, "You stayed there for just a day!"
We have full knowledge of what they will say when the highly perceptive person among them will say: “You have tarried but a day.”
We know best what they discourse, but those among them with veracious insight will say: "You sojourned no more than one day"
We know best what they are saying when their most intelligent one will say, “You were there for no longer than a day.”
We know best what they will say—the most reasonable of them will say, “You stayed no more than a day.”
We know best what they say when the one most reasonable of them says: you have only stayed a day.
We know full well what they will say. The most upright among them will say: ‘You lingered but one day.‘
We are fully aware of their utterances. The most accurate among them will say, "You stayed no more than a day."
We know best what they will say when the most perceptive [among them] will say, "[In fact] you have spent only one day."
We know best what they will say when the most perceptive [among them] will say, “[In fact] you have spent only one day.”
We are more knowledgeable by what they say, when the most exemplary manner of them says, “Surely you tarried only a day.”
We know best what they will say when their best in conduct will say: 'You tarried but a day'
We know best what they will be saying when the most perceptive of them shall say: 'You have spent there but one day!'
We know best all they will say. The most perceptive of them shall say, "You have lived but a day." (75:20-21), (76:28)
We know best what they say, when the fairest of them in course would say: You tarried but a day
WE know best what they will say - when the one most upright in conduct among them will say, `You have tarried only a day.
We know well that which they will say, when the most exemplary of them in conduct will say, “You have tarried only a day!
We know very well what they will say: When their leader, the best one in conduct will say: "You have waited no longer than a day!"
We know well what they will say, when the most exemplary among them will say, “You stayed no more than a day.”
We are fully aware of what they say, when the most exemplary of them in conduct will say, 'You have lingered only a day.'
We are most knowing of what they say when the best of them in manner will say, "You remained not but one day."
We know best what they say when the most exemplary of them in the way shall say, 'You have only tarried a day.'
We know best what they will say, when their leader most eminent in conduct will say: "Ye tarried not longer than a day!"
We know best what they will say, when their leader most eminent in conduct will say: "Ye tarried not longer than a day!"
6
The Prophet's Opponents
وَیَسۡءَلُونَكَ عَنِ ٱلۡجِبَالِ فَقُلۡ یَنسِفُهَا رَبِّی نَسۡفࣰا ١٠٥
They ask you [Prophet] about the mountains: say, ‘[On that Day] my Lord will blast them into dus
And they ask you about the mountains. You say: “My Lord will blast them as particles of dust.
And they ask thee regarding the mountains; so say thou: my Lord will scatter them with a total scattering
They will ask you about the mountains. Tell them: "My Lord will uproot them from the base
They ask you of the mountains... Say, “My Rabb will turn them into dust and scatter them.”
They will ask you about the mountains. Say: ´My Lord will scatter them as dust.
They question you concerning the mountains. Say, ‘My Lord will scatter them [like dust].’
They ask you (O Messenger) about (what will happen to) the mountains (on Doomsday). Say: "My Lord will blast them into scattered dust
They ask you about mountains. Say, `My Lord will (blow them up completely and) scatter them as dust
They will question thee concerning the mountains. Say: 'My Lord will scatter them as ashes
And they ask you about the mountains (on that day), say: “My Lord completely pulverizes them,
They will ask: “What will happen to the mountains (which in their eyes are so huge.)?” Respond: “My Lord will pull them out of their roots and scatter them into dust.”
They ask you concerning the mountains say, “My Lord will uproot them and scatter them as dust
And they ask you about the mountains. So say, “My Lord will blow them away
They will ask thee about the mountains; say, 'My Lord will scatter them in scattered pieces
They ask you regarding the mountains; proclaim, "My Lord will blow them into bits and scatter them."
And they ask you concerning the mountains say, “My Lord will reduce them to dust and scatter them.”
They will ask thee concerning the mountains: Answer, my Lord will reduce them to dust, and scatter them abroad
They will ask you about the mountains; say, "My Lord will break them into scattered dust
They will question you about the mountains. Say: 'My Lord will scatter them as ashe
And they will ask thee of the mountains: SAY: scattering my Lord will scatter them in dust
And people ask you concerning the mountains, so tell (them): “My Nourisher-Sustainer will scatter them as dust
And they will ask thee about the mountains. Then, say: My Lord will scatter them a scattering.
They ask you about the mountains. Say, “My Lord will tumble them into dust.
They ask you as to what will happen to the mountains. Tell them: "My Lord will crush and scatter them like a fine dust
They ask you concerning the mountains: "Where will they go?" Say: "My Lord will scatter them like dust
And they ask thee about the mountains. Say: My Lord will scatter them, as scattered dust
And they ask you about the mountains, so say, "My Fosterer will uproot them (to result in) a disintegration,
And they ask you about the mountains. Say, "My Lord will pull them down to their roots."
And they ask you concerning mountains. So say: ‘My Lord will blow them off as dust particles
And they ask you about the mountains, Say: "My Lord will annihilate them completely."
And they ask you about the mountains, so say: "My Lord will annihilate them completely."
And they ask you about the mountains, so say: "My Lord will obliterate them completely."
And they ask/question you about the mountains , so say: "My Lord explodes/destroys it explosion/destruction."
AND THEY WILL ask thee about [what will happen to] the mountains [when this world comes to an end]. Say, then: "My Sustainer will scatter them far and wide
And they ask you about the mountains. Then say, "My Lord will crush them into powder (Literally: crush them "an utter" crushing)
They will ask thee of the mountains (on that day). Say: My Lord will break them into scattered dust
(Muhammad), they will ask you about the mountains. Tell them, "My Lord will grind them to powde
They ask you about the mountains. So, say (to them), .My Lord will crush them into dust thoroughly
They ask you, (‘Prophet’), about the mountains (on the ‘Day of Resurrection’). Say: "My Lord will blow them up into scattered dust.”
They are asking you about the mountains. Tell them, "My Lord will blow them up into fine dust."
They ask you about the mountains (on the Day of Resurrection). Say: "My Lord will blow them up into scattered dust.”
And they ask you O Muhammad about the mountains, say to them "Allah, my Creator, shall uproot them to extirpation"
They ask you about the mountains. Tell them: “My Lord will grind them into dust,
And ˹if˺ they ask you ˹O Prophet˺ about the mountains, ˹then˺ say, “My Lord will wipe them out completely,
And they ask you about the mountains, so say: my Lord will scatter them.
And they ask you about the mountains. Say: ‘My Lord will crush them to fine dus
They ask you about the mountains. Say, "My Lord will wipe them out.
And [should] they ask you [Prophet] about the mountains, say, "My Lord will blow them away into dust
And [should] they ask you [Prophet] about the mountains, say, “My Lord will blow them away into dust
And they ask you about the mountains. So, say, “My Lord blows them, blowing up.”
And they ask you (O Apostle) about the mountains (on that Day). Say: 'My Lord will uproot them and scatter them (as dust)
They ask you about the mountains. Say: 'My Lord will scatter them far and wide,
They ask you (O Messenger), "What shall become of the mountains, the tycoons of power and wealth?" Say, "My Lord will blow them away like dust. (18:47), (56:5), (77:10), (78:20), (81:3)
And they ask you about the mountains. Say: My Lord will carry them away from the roots
And they ask thee concerning the mountains. Say, `My Lord will break them into pieces and scatter them as dust
They ask thee about the mountains. Say, “My Lord shall scatter them as ashes
They ask you about the Mountains: Say, "My Lord will pull them out and throw them like dust
They ask you about the mountains, so say, “My Lord will crumble them into dust.
And they ask you about the mountains. Say, 'My Lord will crumble them utterly.'
And they ask you about the mountains, so say, "My Lord will blow them away with a blast
They will ask you about the mountains. So say, 'My Lord will blow them away, blowing.
They ask thee concerning the Mountains: say, "My Lord will uproot them and scatter them as dust
They ask thee concerning the Mountains: say, "My Lord will uproot them and scatter them as dust
فَیَذَرُهَا قَاعࣰا صَفۡصَفࣰا ١٠٦
and leave a flat plain
Then He will leave it as a smooth level,
Then He shall leave it a plain, level
And turn them into a level plain
“He will leave their places bare and flat.”
He will leave them as a barren, level plain
Then He will leave it a level plain
"And He will leave it (the earth) as a desolate waste
`And He will render them a desolate and a level plane
then He will leave them a level hollo
then He leaves them as a flat plain,
“Making them flat.”
“He will leave them flat
and leave them as desolate waste.
and He will leave them a level plain
"Therefore leaving the earth just as an empty plain."
And He will leave it [the earth] like a plain all level.
and he will leave them a plain equally extended
"And He will leave them a level plain
and leave them a desolate waste
And he will leave them a level plain
Then He shall leave it (i.e., the ground where the mountains stood) as a levelled, smooth plain
Then, He will forsake it as a leveled spacious plain.
He will leave them as level plains.
He will turn the earth into a plain leveled ground
and leave the earth a levelled plai
Then leave it a plain, smooth, level
so that He will leave them as a leveled expanse.
And reduce it to a smooth, levelled plain
Then will change it into a levelled, barren land
"Then He will leave it as a smooth plain."
"Then He will leave it as a smooth plain."
Then He will leave it as a smooth plain.
So He leaves it a plain and safe land even/level
and leave the earths level and bare
So He will leave them behind as a desolate spacious plain
And leave it as an empty plain
and leave them so smoothly levelle
then will turn them into a leveled plai
Then He will leave the earth smooth without marked lumps.
He will turn (this earth) into a plain wasteland
Then He will leave the earth smooth without marked lumps.
So that He leaves them leveled with the ground smooth - faced surface"
creating a vast area of flatland
leaving the earth level and bare,
Then leave them as an empty space.
and reduce them to a desolate waste
"He will leave them like a barren, flat land.
and He will level them into empty plains;
and He will level them into empty plains;
So He forsakes them a level, smooth, land.
Then He will leave them (as) a plain, smooth level
and leave the earth level and bare,
And leave the earth plain and level." (Falsehood, deception and treachery shall vanish from the land)
Then leave it a plain, smooth leve
`And HE will leave them a barren level plain
And He will leave it a barren plain
"Then He will leave it like smooth and level plains
He will leave them as a level plain.
And leave them desolate waste
And He will leave the earth a level plain
And He will leave it a level plain,
"He will leave them as plains smooth and level
"He will leave them as plains smooth and level
لَّا تَرَىٰ فِیهَا عِوَجࣰا وَلَاۤ أَمۡتࣰا ١٠٧
with no peak or trough to be seen
you will neither see in it crookedness nor curve.”
Wherein thou shalt not see any crookedness or ruggedness
Over which you will see no curves or elevations
“You will see neither pits there nor any humps.”
on which you will see no dip or gradient.´
You will not see any crookedness or unevenness in it
"You will see in it neither curve nor ruggedness."
`Where you will find no curve, no depression and no elevation.
wherein thou wilt see no crookedness neither any curving.
you would not see any curve or bump in it.”
“You will see neither a dip nor a bump where they were (absolutely flat.)”
“Nothing crooked or curved will you see in their place.
You will see in them neither crookedness nor deviation.”
thou wilt see therein no crookedness or inequality.
"In which you shall neither see ups nor downs."
You will see no curve in it nor a bump.
Thou shalt see no part of them higher or lower than another
"Wherein you will see no curve or ruggedness (crookedness or unevenness)."
with neither crookedness nor any curving to be seen therein.
thou shalt see in it no hollows or jutting hills
You will not see therein depression, and nor elevation.”
Then, thou wilt see not in it any crookedness nor unevenness.
“You will not see anything crooked or curvy in their place.”
wherein you will not see neither any curve nor crease."
in which you shall find no crookedness or curvature
Wherein thou seest no crookedness nor unevenness
You will see neither any crookedness nor unevenness."
You shall not see therein any ups and downs
In which you will find neither any depression nor any elevation.
"You will not see in it any crookedness or curves."
"You will not see in it any crookedness or curves."
You will not see in it any crookedness or curves.
You do not see in it crookedness/indirectness and nor difference in elevation/fault
[so that] thou wilt see no curve thereon, and no ruggedness
Wherein you will see no crookedness nor any curving."
Wherein thou seest neither curve nor ruggedness
that you will see no depression or elevation in it"
in which you will see neither a curve nor an uneven place
You will see therein neither roundabout route nor ruggedness.
You will not find any ridges or cracks on it
You will see therein neither roundabout route nor ruggedness.
"Wherefore you cannot see curves, elevations nor depressions"
where you won’t see a valley or hill
with neither depressions nor elevations to be seen.”
In which you will see neither contours nor protrusion.
with no hollows nor jutting mounds to be seen.‘
"Not even the slightest hill will you see therein, nor a dip."
where you will not see a dip or an elevation."
where you will not see a dip or an elevation.”
You do not see within it neither crookedness, nor an elevation.”
Wherein you will see no crookedness neither any curving'
with no curves or ruggedness to be seen.
Wherein you see neither curve nor ruggedness. (A life of truthfulness)
You shall not see therein any crookedness or unevenness
`Wherein thou wilt see no depression or elevation
You will see no crookedness or curvature therein.
"Nothing bent (crooked) or curved will you see in their place."
You will see neither elevation or depression in them.”
You will see in them neither crookedness, nor deviation.'
You will not see therein a depression or an elevation."
You will see therein no crookedness or inequality.'
"Nothing crooked or curved wilt thou see in their place."
"Nothing crooked or curved wilt thou see in their place."
یَوۡمَىِٕذࣲ یَتَّبِعُونَ ٱلدَّاعِیَ لَا عِوَجَ لَهُۥۖ وَخَشَعَتِ ٱلۡأَصۡوَاتُ لِلرَّحۡمَـٰنِ فَلَا تَسۡمَعُ إِلَّا هَمۡسࣰا ١٠٨
On that Day, people will follow the summoner from whom there is no escape; every voice will be hushed for the Lord of Mercy; only whispers will be heard
On that Day the people will follow the caller (of Allah); there is no crookedness for the caller. (All voices) will be humbled for the Gracious (Allah), so you shall hear nothing but a whisper (of footsteps).
That Day they shall follow the caller for Whom there shall be no crookedness; and voices Shall be humbled for the Compassionate; so that thou shalt not hear ought except patterin
That day they will follow the summoner from whom there will be no receding; and their voices will be hushed before Ar-Rahman, and you will not hear a sound but faint shuffling
At that time, they will follow the inviter from whom none can escape... All voices will be silenced with the fear of the Rahman... You will hear nothing but a moaning coming from the depths.
On that day they will follow the Summoner who has no crookedness in him at all. Voices will be humbled before the All-Merciful and nothing but a whisper will be heard.
On that day they will follow a summoner in whom there will be no deviousness. The voices will be muted before the All-beneficent, and you will hear nothing but a murmur
On that Day, all will follow the summoning Voice straightforwardly without any deviation, and all voices will be humbled for the All-Merciful, and you will hear nothing but a hushed murmur
On that day they will follow the call of him (-the Holy Prophet) in (the teachings of) whom is no crookedness. (All) voices shall be hushed up before the Most Gracious (God), so you will hear nothing but a faint murmur
On that day they will follow the Summoner in whom is no crookedness; voices will be hushed to the All-merciful, so that thou hearest naught but a murmuring
On that day, they follow the caller without deviating from him, and the voices will be lowered for the beneficent and you only hear but a murmur.
Everyone will silently follow the voice which will directly lead them to the Lord. All sound will be hushed before the Most Gracious. You will only hear the sound of their feet (as they march.
On that day they will follow the caller. No crookedness concerning him either. All sounds will humble themselves in the presence of God, the Merciful Benefactor. Nothing will you hear but the sound of their feet
On that day, they follow the caller without any crookedness, and voices were (hushed) in reverence to the All-Merciful, so that yousg hear nothing but a murmur.
On that day they shall follow the caller in whom is no crookedness; and the voices shall be hushed before the Merciful, and thou shalt hear naught but a shuffling
On that day they will run after a caller, there will be no deviation in it; and voices shall become hushed before the Most Gracious, so you will not hear except a faint sound
That day they will follow the caller in whom there is no crookedness and all the voices are hushed for Ar-Rahman [The All-merciful] and you will hear nothing but whispers.
On that day mankind shall follow the angel who will call them to judgment, none shall have power to turn aside from him; and their voices shall be low before the Merciful, neither shalt thou hear any more than the hollow sound of their feet
On that day they shall follow the Caller who deceives not; and the voices shall be hushed before the Beneficent, and you shall hear naught but a shuffling (or tramp of marching feet)
On that Day, they will follow the Summoner, who is not crooked, their voices hushed before the Merciful, and you shall hear nothing except a murmuring
On that day shall men follow their summoner - he marcheth straight on: and low shall be their voices before the God of Mercy, nor shalt thou hear aught but the light footfall
On that Day (the Mujrimun) will strictly follow the caller (showing) no deviation in relation to him. And the voices dimmed and humbled before Ar-Rahman. So you shall not hear except the subdued sound of footsteps
On that Day they will follow one who calls. There will be no crookedness in him. And voices will be hushed for The Merciful so thou wilt hear nothing but a murmuring.
On that day, they will follow the caller from whom there will be no escape. All voices will be humbled in the presence of the Most Gracious. You won’t be able to hear anything but a faint sound.
- On that Day the people will follow the call of the Caller, no one will dare show any crookedness; their voices hushed before the Beneficent (Allah), and you shall hear nothing but the sound of the marching feet
On that Day people shall follow straight on to the call of the summoner, no one daring to show any haughtiness. Their voices shall be hushed before the Most Compassionate Lord, so that you will hear nothing but a whispering murmur
On that day they will follow the Inviter, in whom is no crookedness; and the voices are low before the Beneficent God, so that thou hearest naught but a soft sound
On that day they will all follow the announcer, there will be no crookedness (in responding) to him, and voices will humble before the Beneficent (Allah), so that you will not hear anything except a faint sound.
That Day they shall follow the caller, and they shall have no alternative but to follow him. And the voices shall be low in deference to the Gracious One and you shall not hear but a soft murmur
On that Day, people will tread on behind the caller, and there will be no deviation in (following) him. And all voices will be hushed due to the Majesty of the Most Kind (Lord). So you will not hear anything except a faint sound of a stir
On that Day, they will follow the caller, there is no crookedness to him. And all voices will be humbled for the Almighty, you will not be able to hear except whispers
On that Day, they will follow the caller, there is no crookedness to him. And all voices will be humbled for the Almighty, you will not be able to hear except whispers.
On that Day, they will follow the caller, there is no crookedness to him. And all voices will be humbled for the Almighty, you will not be able to hear except whispers.
(On) that day they follow the caller/requester, no crookedness/indirectness for it, and the voices/sounds silenced/humbled to the merciful, so you do not hear except whispering/quiet or subdued voices
On that Day, all will. follow the summoning Voice from which there will be no escape; and all sounds will be hushed before the Most Gracious, and thou wilt hear nothing but a faint sough in the air
Upon that Day, they will closely follow the caller in whom is no crookedness; and voices will submit to The All-Merciful so that you hear nothing except a (faint) muttering
On that day they follow the summoner who deceiveth not, and voices are hushed for the Beneficent, and thou hearest but a faint murmur
On that day they will follow their caller without deviation. Their voices will be low in the presence of the Beneficent God. You will hear nothing but the tread of the marching feet
That day they will follow the caller who will find no deviation (from anyone). And the voices will turn low in awe for the RaHman (All- Merciful, Allah). So, you will hear not but whispering
On that day, they will follow the ‘Caller’ straight forwardly without any perversion, and all voices will be humbled for the Most Beneficent (Allâh). You will hear nothing but a faint murmur.
On that day, they will (meekly) respond to the convener _ (the angel) _ who shall face no hindrance. In the presence of Rehman, voices will drop to a subdued hush. You shall hear nothing but faint whispers
On that day they will strictly follow the Summoner- there will be no deviation therein. And all voices will be humbled for the True Merciful (God). You will hear nothing but a faint murmur.
There and then shall all resurrected beings faithfully follow the announcer -the angel Israfil- who marches straight on, and all voices and sounds are humbled and die away that you can only hear the soft and fair sound of their foot-steps treading the straight path
That Day they will follow a caller, who no one will ignore. Their voices will be hushed for the Kind Lord; you will not hear but a whisper.
On that Day all will follow the caller ˹for assembly˺, ˹and˺ none will dare to deviate. All voices will be hushed before the Most Compassionate. Only whispers will be heard.
On that day they will follow the caller without deviation and the voices will be subdued to the Merciful and you will not hear anything except a whisper.
On that day men will follow their truthful summoner, their voices hushed before the Lord of Mercy; and you shall hear only the sound of marching feet
On that day, everyone will follow the caller, without the slightest deviation. All sounds will be hushed before the Most Gracious; you will hear nothing but whispers.
On that Day, everyone will follow the Caller from whom there is no escape. Then, all voices will be quieted before the Merciful-to-all and only whispers will be heard.
On that day, everyone will follow the Caller from whom there is no escape. Then, all voices will be quieted before the Merciful-to-all, and only whispers will be heard.
On that Day, they follow the caller, no crookedness for him. And the voices are humbled for Al-Rahman (The Widely merciful), so you do not hear except a mutter.
On that day they will follow the caller in whom is no crookedness, and the voices shall be low before (the grandeur of) the Beneficent (Allah), so that you hear not but a faint murmur
On that day, all will follow the summoning voice from which there will be no escape. All sounds will be hushed before the Most Merciful, and you will hear nothing but a faint sough in the air.
On that Day all people will follow the caller who has no crookedness in him. (Ta Ha, the Ideal Prophet's call. The Call that is straight, without crookedness (2:186), (7:86), (18:1), (33:46)). And they will follow the call without deviation. The most vociferous of leaders will subdue their voices before the Message of the Beneficent. You will only hear soft voices, gentle footsteps
On that day they shall follow the inviter, there is no crookedness in him, and the voices shall be low before the Beneficent Allah so that you shall not hear aught but a soft sound
On that day they will follow the Caller in whose teaching is no crookedness; and all voices shall be hushed before the Gracious God and thou shalt not hear but a subdued murmur
On that Day they shall follow a herald in whom there is no crookedness. And voices will be humbled before the Compassionate, and you will hear naught but a murmur
On that Day, the mankind will strictly follow (the voice of Allah's) Caller: No crookedness (can they show) him (the Caller): All sounds shall be quiet in the Presence of (Allah), the Most Gracious (Rahman): And you shall hear nothing except the hidden voice [or the secret speech — (in the trample of their march)]
On that Day, they will follow the Caller without deviation. Voices will be lowered for the Most Merciful, so you will not hear but a whisper.
On that Day, they will follow the caller, without any deviation. Voices will be hushed before the Merciful, and you will hear nothing but murmur.
That Day, everyone will follow [the call of] the Caller [with] no deviation therefrom, and [all] voices will be stilled before the Most Merciful, so you will not hear except a whisper [of footsteps]
On that day they shall follow the caller, no crookedness to him; and the voices shall be humbled for the Merciful, and you shall not hear except a faint sound.
On that Day will they follow the Caller (straight): no crookedness (can they show) him: all sounds shall humble themselves in the Presence of (God) Most Gracious: nothing shalt thou hear but the tramp of their feet (as they march)
On that Day will they follow the Caller (straight): no crookedness (can they show) him: all sounds shall humble themselves in the Presence of (Allah) Most Gracious: nothing shalt thou hear but the tramp of their feet (as they march)
یَوۡمَىِٕذࣲ لَّا تَنفَعُ ٱلشَّفَـٰعَةُ إِلَّا مَنۡ أَذِنَ لَهُ ٱلرَّحۡمَـٰنُ وَرَضِیَ لَهُۥ قَوۡلࣰا ١٠٩
On that Day, intercession will be useless except from those to whom the Lord of Mercy has granted permission and whose words He approves
On that Day no intercession will be available, except the one to whom the Gracious (Allah) will give permission and whose word is acceptable to Him.
That Day intercession will Profit not except him for whom the Compassionate giveth leave, and of whom He approveth the Word
On that day no intercession will matter other than his whom Ar-Rahman grants permission and accepts
Intercession will be of no avail that day... Except for the one to whom the Rahman gives permission and who is pleased with His word (who says “only Allah”)!
On that Day intercession will not be of any use except for him whom the All-Merciful has authorised and with whose speech He is well-pleased.
Intercession will not avail that day except from him whom the All-beneficent allows and approves of his word
On that Day, intercession is not of any avail except his, to whom the All-Merciful gives permission and with whose words He is well-pleased
On that day no intercession shall help (anybody) except that of him whom the Most Gracious (God) grants permission and with whose sayings (and doings) He is pleased
Upon that day the intercession will not profit, save for him to whom the All-merciful gives leave, and whose speech He approves
On that day mediation will not (have any) benefit, except from someone whom the beneficent has permitted him and He approves of his saying.
No intercession will be accepted on that Day, except those that the Most Gracious has already given the permission and that echoes the will of God
On that day no intercession will help, except for those for whom permission has been granted by God, the Merciful Benefactor, and whose word is acceptable to Him
On that day, intercession does not avail except for the one permitted by the All-Merciful, and He was pleased for him to speak.
On that day shall no intercession be of any avail, save from such as the Merciful permits, and who is acceptable to Him in speech
On that day no one’s intercession shall benefit except his to whom the Most Gracious has given permission and whose word He has liked. (The Holy Prophets and virtuous people will be given the permission to intercede. Prophet Mohammed - peace and blessings be upon him - will be the first to intercede.
On that day the intercession will avail none except one for whom Ar-Rahman [The All-merciful] will have granted permission [to intercede] and He is pleased for him to speak.
On that day the intercession of none shall be of advantage unto another, except the intercession of him to whom the Merciful shall grant permission, and who shall be acceptable unto him in what he saith
On that day shall no intercession be of any avail, save from such as the Beneficent permits, and who is acceptable to Him
On that Day intercession will not benefit them except him that has received the permission of the Merciful and whose words are pleased by Him
No intercession shall avail on that day, save his whom the God of Mercy shall allow to intercede, and whose words he shall approve
On this Day intercession shall not avail (any person) except that for whom Ar-Rahman gave permission and (also) agreed to the statement (given) in his favour
On a Day intercession will not profit anyone but him to whom gave permission The Merciful and with whose saying He was well-pleased.
On that day, no intercession will avail except for those to whom permission has been granted by the Most Gracious and whose word is acceptable to Him.
On that Day, no intercession will avail except the one to whom the Beneficent (Allah) shall grant permission and would like to give him a hearing
On that Day intercession shall not avail save of him whom the Most Compassionate Lord permits, and whose word of intercession is pleasing to Him
On that day no intercession avails except of him whom the Beneficent allows, and whose word He is pleased with
On that day mediation will not be profitable except of him whom the Beneficent (Allah) permits, and with whose word He is pleased.
That day no intercession shall benefit anyone except from him whom the Gracious One permits and whose word of intercession He approves
On that Day, no intercession shall be fruitful except his (intercession) whom the Most Kind (Lord) has granted leave (and permission) and with whose word He is pleased (such as Prophets and Messengers, Allah’s chosen and pious servants, Godwary slaves, innocent children, and many other devoted servants of Allah whose intercession is validated)
On that Day, no intercession will be of help, except for he whom the Almighty allows and accepts what he has to say
On that Day, no intercession will be of help, except for he whom the Almighty allows and accepts what he has to say.
On that Day, no intercession will be of help, except for he whom the Almighty allows and accepts what he has to say.
(On) that day the mediation does not benefit/become useful, except whom the merciful permitted/allowed for him, and accepted/approved for him a saying/word
On that Day, intercession shall be of no avail [to any] save him in whose case the Most Gracious will have granted leave therefor, and whose word [of faith) He will have accepted
Upon that Day (the) intercession will not profit, except for him whom The All-Merciful has given permission, and with whose speech He is satisfied
On that day no intercession availeth save (that of) him unto whom the Beneficent hath given leave and whose word He accepteth
On that day no one's intercession will be of any benefit unless he has received permission from the Beneficent God and whose word is acceptable to Him
That day no intercession will be of any use to anyone, except the one whom the RaHman (All-Merciful, Allah) has permitted and was pleased with his word
On that day, no intercession will avail, except for one whom the Most Beneficent (Allâh) gives permission and with whose words He is pleased.
That day, mediation shall benefit no one, unless Rehman grants permission, and about whom He pleases to hear (favorable) remarks
On that day, no intercession will avail except him that has received the permission of the True Merciful (God) and whose word He approves.
This is the Day when no intercession shall be accepted from anyone on behalf of another except from him who is granted permission from Allah AL-Rahman on the basis of his virtuous attributes and his pleading is acceptable to Him
On the Day intercession will not benefit anyone except by the permission of the Kind Lord and whoever He approves.
On that Day no intercession will be of any benefit, except by those granted permission by the Most Compassionate and whose words are agreeable to Him.
On that day intercession will not benefit anyone unless the Merciful has given him permission and is pleased with what he says.
On that day no intercession will avail except from him that has received the sanction of the Merciful and whose word was pleasing to Him
On that day, intercession will be useless, except for those permitted by the Most Gracious, and whose utterances conform to His will.
On that Day, no intercession will be of value except from one to whom the Merciful-to-all has given permission and was pleased with his speech.
On that Day, no intercession will be of value except from one to whom the Merciful-to-all has given permission and was pleased with his speech.
On that Day, the intercession does not benefit, except whoever Al-Rahman (The Widely merciful) is permitted for him and satisfied with his saying.
On that Day shall no intercession avail save (that of) him to whom the Beneficent (Allah) gives leave and whose word He is pleased with
On that day, intercession will be of no avail to any except a person in whose case the Most Merciful will have granted permission, and whose word He will have accepted.
On that Day, intercession will be of no avail except if one stands up as a witness and is accepted according to the Law of the Beneficent. (None will have the benefit of intercession unless he has entered into a bond with the Beneficent during the life of the world (19:87))
On that day shall no intercession avail except of him whom the Beneficent Allah allows and whose word He is pleased with
On that day intercession shall not avail save the intercession of him whom the Gracious God grants permission and with whose word of faith HE is pleased
On that Day intercession will be of no benefit, save [that of] those whom the Compassionate has granted leave and with whose word He is content
On that Day shall no pleading help except those for whom permission has been granted by (Allah) the Most Gracious (Ar-Rahman) and whose word is acceptable to Him
On that Day, intercession won’t benefit at all, except for those to whom the Most Merciful has granted permission and whose words He has approved.
On that Day, intercession will not avail, except for him permitted by the Merciful, and whose words He has approved
That Day, no intercession will benefit except [that of] one to whom the Most Merciful has given permission and has accepted his word
On that day the intercession shall not profit except for him to whom the Merciful gives permission, and whose speech He is pleased with.
On that Day shall no intercession avail except for those for whom permission has been granted by (God) Most Gracious and whose word is acceptable to Him
On that Day shall no intercession avail except for those for whom permission has been granted by (Allah) Most Gracious and whose word is acceptable to Him
یَعۡلَمُ مَا بَیۡنَ أَیۡدِیهِمۡ وَمَا خَلۡفَهُمۡ وَلَا یُحِیطُونَ بِهِۦ عِلۡمࣰا ١١٠
He knows what is before and behind them, though they do not comprehend Him
He (Allah) knows what is before them, what is behind them, and they will never compass any knowledge (about Him).
He knoweth that which is before them and that which is behind them, and they, encompass it not with their knowledge
He knows what is before them and hidden from them, but they cannot grasp it with their knowledge
He knows what is before them and behind them (their past and future)... They cannot encompass His knowledge.
He knows what is in front of them and behind them. But their knowledge does not encompass Him.
He knows that which is before them and that which is behind them, but they cannot comprehend Him in their knowledge
He knows what lies before His servants (especially on Judgment Day) and whatever (of intentions, or speech, or actions) they have left behind, whereas they cannot comprehend Him with their knowledge
(God the Almighty) knows all that is before (-the people - their future) and all that is behind them (-their past); they cannot encompass Him with (their) knowledge
He knows what is before them and behind them, and they comprehend Him not in knowledge
He knows what is in front of them and what is behind them, and they do not comprehend His knowledge.
He knows their past and their future and none has His knowledge
He knows what is before, after, and behind them, but they will not understand it with their knowledge
He knows what is before them and what is behind them, and they cannot encompass Him with knowledge.
He knows what is before them and what is behind them, but they do not comprehend knowledge of Him
He knows all that is before them and all that is behind them, whereas their knowledge cannot encompass it
He knows what is before them and what is behind them but they do not encompass Him in knowledge.
God knoweth that which is before them, and that which is behind them; but they comprehend not the same by their knowledge
He knows what is before them and what is behind them, but they comprehend not His knowledge
He knows what is before them and behind them, and they do not comprehend Him in knowledge
He knoweth their future and their past; but in their own knowledge they comprehend it not:
He knows whatever is between their hands and whatever is behind them and they comprehend it not (in their) knowledge
He knows what is in advance of them and what is behind them and they will not comprehend Him in knowledge.
He knows what is before and after them, but they will not encompass it with their knowledge.
He knows what is before them and what is behind them while they do not encompass any knowledge about Him
He knows all that is ahead of them and all that is behind them, while the others do not know
He knows what is before them and what is behind them, while they cannot comprehend it in knowledge
He knows that which is before them and that which is behind them but they cannot encompass it in(their) knowledge.
HE knows what they are aware of, and what they are not aware of, and what is beyond the sphere of their knowledge
He knows all those (things) which are ahead of them and which are behind them, and they cannot encompass His (knowledge) with (their) knowledge
He knows their present and their future, and they do not have any of His knowledge
He knows their present and their future, and they do not have any of His knowledge.
He knows their present and their future, and they do not have any of His knowledge.
He knows what (is) between their hands and what (is) behind them, and they do not comprehend/envelope with (about) Him knowledge
[for] He knows all that lies open before men and all that is hidden from them, whereas they cannot encompass Him with their knowledge
He knows whatever is before (Literally: between their hands) them, and whatever is behind them, and they do not encompass Him in knowledge
He knoweth (all) that is before them and (all) that is behind them, while they cannot compass it in knowledge
God knows all that is in front of them and behind them and they can not encompass His knowledge
He knows what is in front of them and what is behind them, and they do not encompass Him in (their) knowledge
He knows what is before them and what is behind them, whereas they cannot encompass Him with their perception.
He knows all that lies ahead of them as well as everything about their past. Others do not know at all
He has full knowledge of whatever is before them and whatever is behind them, whereas they cannot encompass His knowledge.
He knows fully well what they have brought of doings or handiwork into His presence and He knows their past which they do not presently comprehend with their minds nor do they know what Allah has for them in store
He knows what they achieved and what they failed to achieve, but they don’t know that.
He ˹fully˺ knows what is ahead of them and what is behind them, but they cannot encompass Him in ˹their˺ knowledge.
He knows what lies before them and behind them and they do not grasp Him in knowledge.
He knows what is before them and behind them, but of Him they have no knowledge
He knows their past and their future, while none encompasses His knowledge.
God knows what is before them and what will be after them, but they cannot contain Him with their knowledge.
God knows what is before them and what will be after them, but they cannot contain Him with their knowledge.
He knows what is between their hands and what is behind them, and they are not encompassing with it a knowledge.
He knows what is before them and what is behind them, but they (people) do not comprehend Him in (their) knowledge
He knows all that lies open before them and all that is hidden from them, whereas they cannot have thorough knowledge of Him.
This information is given by Him Who knows their past and their future, while none encompasses His Knowledge
He knows what is before them and what is behind them, while they do not comprehend it in knowledge
HE knows all that is before them and all that is behind them, but they cannot compass it with their knowledge
He knows that which is before them and that which is behind them, and they encompass Him not in knowledge
He knows what is before (them now), or after or behind them (in the Hereafter): And what they shall not understand it with what they know
He knows their past and future, and they can’t comprehend His knowledge.
He knows what is before them and what is behind them, and they cannot comprehend Him in their knowledge
Allah knows what is [presently] before them and what will be after them, but they do not encompass it in knowledge
He knows what is before them and what is behind them, but they do not comprehend knowledge of Him.
He knows what (appears to His creatures as) before or after or behind them: but they shall not compass it with their knowledge
He knows what (appears to His creatures as) before or after or behind them: but they shall not compass it with their knowledge
۞ وَعَنَتِ ٱلۡوُجُوهُ لِلۡحَیِّ ٱلۡقَیُّومِۖ وَقَدۡ خَابَ مَنۡ حَمَلَ ظُلۡمࣰا ١١١
and [all] faces will be humbled before the Living, Ever Watchful One. Those burdened with evil deeds will despair
And faces shall be humbled before the ever-Living, the self-Sustaining (Allah). Indeed the one who carried a burden of wrong-doing will be disappointed.
And downcast will be faces before the Living, the Self- subsisting, and disappointed will be he who beareth a wrong
All heads will be bowed before the Living, the Eternal; and whosoever bears a load of iniquity will be full of despair
All faces will bow down humbly before the Hayy and Qayyum One... He who bears a burden (who has died without becoming aware of his vicegerency) will indeed be in loss.
Faces will be humbled to the Living, the All-Sustaining. and anyone weighed down with wrongdoing will have failed.
All faces shall be humbled before the Living One, the All-sustainer, and he will fail who bears [the onus of] wrongdoing
And (on that Day) all faces are humbled before the All-Living, the Self-Subsisting One (by Whom all else subsist). And assuredly he has failed whose load is wrongdoing
And all persons shall humble themselves before the Living, the Self-Subsisting and All-Sustaining (God). And he who bears (the burden of) iniquity shall indeed fail in his objective
And faces shall be humbled unto the Living, the Eternal. He will have failed whose burden is of evildoing
And the faces will be humbled (and lowered) before the eternal living (God), and anyone who carries wrongdoing has failed.
All faces will look down at the presence of the Living One, the Eternal One. What a failure is the one who has to carry the burden of his sins
All faces will be humbled before Him, the Living, the Self-Sufficient, Eternal. Hopeless indeed will be the person that carries an injustice
And faces were humbled to the Living One, the All-Sustaining, and surely whoever carried injustice is bound to fail.
Faces shall be humbled before the Living, the Self-subsistent; and he who bears injustice is ever lost
And all faces shall bow before the Living, the All Sustaining; and the one who bore the burden of injustice, has failed
And humbled will be the faces for The Ever-living, The Upholder of Everything and whosoever bears an offence, he indeed will meet with frustration.
And their faces shall be humbled before the living, the self-subsisting God; and he shall be wretched who shall bear his iniquity
All faces shall be humbled before the Living, the Self-subsisting, Eternal; Hopeless will be indeed the man that carries iniquity on his back
(All) faces shall be humbled before the Living One, the Eternal. Those who are burdened with wrong doing shall have failed
And humble shall be their faces before Him that Liveth, the Self-subsisting: and undone he, who shall bear the burden of iniquity
And the faces became down-cast before Ever-Living, Ever-Sustaining (Allah). And surely became a failure that who carried burden of wrong-doings
And faces will be humbled before The Living, The Eternal while, surely, will be frustrated whoever was burdened by doing injustice.
Faces shall be humbled before Him –the Eternal One, the Self-reliant. Truly hopeless will be the one who carries sin.
Their faces shall be humbled before the Ever-Living, the Ever-existent (Allah). The one who is carrying the burden of iniquity will be doomed
All faces shall be humbled before the Ever-Living, the Self-Subsisting Lord, and he who bears the burden of iniquity will have failed
And faces shall be humbled before the Living, the Self-subsistent. And he who bears iniquity is indeed undone
And faces will humble before the Living, the Eternally Existing and he who carries (the burden of) injustice would indeed fail.
And the faces shall be bent down before the Living, Everlasting One. And he who bears the burden of wrongdoing is certainly doomed
And (all) faces will bow down before the holy presence of the Ever-Living (and) Self-Subsisting (Lord), and surely he who bears the burden of wrongdoing will crumble to failure
And the faces shall be humbled for the Eternal, the Living. And whoever carried wickedness with him has failed
And the faces shall be humbled for the Eternal, the Living. And whoever carried wickedness with him has failed.
And the faces shall be humbled for the Living, the Eternal. And whoever carried wickedness with him has failed.
And the faces/fronts submitted/humbled to the live/alive , the of no beginning and self sufficient , and who had carried/bore injustice/oppression had failed/despaired
And [on that Day] all faces will be humbled before the Ever-Living, the Self-Subsistent Fount of All Being; and undone shall be he who bears [a burden of] evildoin
And faces will be subservient to The Ever Living, The Superb Upright Sustainer, (Or: The Most Upright) and he who bears (a burden of) injustice is already disappointed
And faces humble themselves before the Living, the Eternal. And he who beareth (a burden of) wrongdoing is indeed a failure (on that day)
Faces will be humble before the Everlasting and the Self-existing God. Despair will strike those who are loaded with the burden of injustice
All faces will be humbled before (Allah,) the Ever-Alive, the All-Sustaining; and the loser will be the one who bears (the burden of his) injustice
(All) faces will be humbled before (Allâh), the Ever-Living and the Sustainer of all that exists. Verily the one who bears iniquity is a failure.
All heads will bow before the Eternally Alive and the Ever-lasting. Anyone carrying a burden of having committed an injustice shall fail miserably
(All) faces will be humbled before (Allâh), the Ever-Living, All-Sustaining. And he who bears iniquity will be disappointed.
All countenances shall express humility before Him, the Eternal, the Omnipotent Who preserves existence. But defeated and miserably disappointed of their expectations shall be those who bear the burden of iniquity and wrongful actions
With long, sad faces they will stand before the Ever-Living, the Everlasting Lord. Whoever carries an evil burden will be feeling hopeless.
And all faces will be humbled before the Ever-Living, All-Sustaining. And those burdened with wrongdoing will be in loss.
And the faces are humbled before the Living, the Eternal, and whoever is burdened with wrongdoing will be destroyed.
They will hang their heads with awe before the Living One, the Ever-existent. Those who are burdened with sin shall come to grief
All faces will submit to the Living, the Eternal, and those who are burdened by their transgressions will fail.
And [on that day all] faces will be humbled before the Ever-Living, the Sustainer of existence. And he who bears injustice will despair.
And [on that day, all] faces will be humbled before the Ever-Living, the Sustainer of existence. And he who bears injustice will despair.
And the faces debased before Al-Haeiy (The Living), Al-Qayom (The Establisher). And already failed whoever carried oppression.
And (on that Day, all) faces will be humbled before the Ever-Living, the Self-Subsistent (Allah), and whoever bears inequity will indeed be disappointed
All faces shall be humbled before the Ever- Living, the Self- Subsisting Lord; and undone shall be he who is burdened with evildoing;
All faces will be humbled before the Ever-Living, the Self-Subsistent Maintainer of the Universe. And undone will be the violators of human rights
And the faces shall be humbled before the Living, the Self-subsistent Allah, and he who bears iniquity is indeed a failure
And all great leaders shall humble themselves before the Living, Self-Subsisting and All-Sustaining God. And HE indeed is undone who bears the burden of iniquity
Faces will be humbled before the Living, the Self-Subsisting. And whosoever bears wrongdoing will have failed
And (all) faces shall look down before (Him)— The Ever-Living (Al-Hai’i), the Self-Sustaining and the Eternal (Al-Khyumm): Truly hopeless will be the man who carries injustice (on his back)
All faces will humbly submit to the Ever-Living, the Sustainer. Whoever carries injustice will despair.
Faces will be humbled before the Living, the Eternal. Whoever carries injustice will despair
And [all] faces will be humbled before the Ever-Living, the Sustainer of existence. And he will have failed who carries injustice
And faces shall be humbled before the Living, the Self-subsistent; and certainly disappointed is he who carried injustice.
(All) faces shall be humbled before (Him) - the Living, the Self-Subsisting, Eternal: hopeless indeed will be the man that carries iniquity (on his back)
(All) faces shall be humbled before (Him) - the Living, the Self-Subsisting, Eternal: hopeless indeed will be the man that carries iniquity (on his back)
وَمَن یَعۡمَلۡ مِنَ ٱلصَّـٰلِحَـٰتِ وَهُوَ مُؤۡمِنࣱ فَلَا یَخَافُ ظُلۡمࣰا وَلَا هَضۡمࣰا ١١٢
but whoever has done righteous deeds and believed need have no fear of injustice or deprivation.’
And one who is a believer and does righteous deeds, then he will neither have fear of injustice, nor reduction (of reward).
And whosoever worketh of the righteous works, and is a believer, he will not fear Wrong or begrudgin
But he who has done good things and believes, will have no fear of either being wronged or deprived
He who does good work as a believer will not fear injustice or being wronged.
But anyone who does right actions, being a mumin, need fear no wrong or any belittlement.
But whoever does righteous deeds, should he be faithful, shall neither fear any wrong nor detraction
Whereas whoever does good, righteous deeds, being a believer, need have no fear of being wronged or deprived (of his just recompense)
But he who does deeds of righteousness and is a believer, will have no fear that he will be deprived of his reward or suffer any withholding of his dues
but whosoever does deeds of righteousness, being a believer, shall fear neither wrong nor injustice
And whoever does good and he is a believer has no fear of injustice or holding back (his reward).
As for the one who has done good deeds and has been a believer, he will have no fear of injustice or a reduction in his reward
But he who does deeds of righteousness and has faith, will have no fear of harm or of being deprived of what he is due
But whoever does righteous deeds while being a believer, then he neither fears injustice nor curtailment.
But he who does righteous acts and is a believer, he shall fear neither wrong nor diminution
And the one who does some good deeds, and is a Muslim - he shall have no fear of injustice, nor suffer any loss
And whosoever does any work from the righteous deeds while he is a believer, he will not have any fear of any offence [against him] nor any cheating.
But whosoever shall do good works, being a true believer, shall not fear any injustice, or any diminution of his reward from God
But he who does righteous acts and has faith, he shall fear neither wrong nor diminution
but those who have believed and done good works shall fear neither wrong nor injustice
But he who shall have done the things that are right and is a believer, shall fear neither wrong nor loss
And whoever performs out of righteous deeds and he is (also) a Believer, then he fears not of injustice and nor any curtailment (of his reward)
Whoever does as the one in accord with morality and he is one who believes, then, he will neither fear injustice nor unfairness.
The one who works deeds of righteousness and has faith, however, will have no fear of harm or any deficit.
but the one who is a believer and does good deeds shall fear no tyranny or injustice
but whosoever does righteous works, being a believer, shall have no fear of suffering wrong or loss."
And whoever does good works and he is a believer, he has no fear of injustice, nor of the withholding of his due
And whoever does works of righteousness while he is a believer, then he will have neither the fear of injustice nor of getting lesser than what is due to him.
And he who does some good work and is also a believer, he shall have no fear of injustice or of usurpation
And whoever does righteous deeds and is also blessed with faith will fear neither any injustice nor any harm
And whoever does any good works, while he is a believer, then he should not fear injustice nor being given less than his due
And whoever does any good works, while he is a believer, then he should not fear injustice nor being given less than his due.
And whoever does any good works, while he is a believer, then he should not fear injustice nor being given less than his due.
And who makes/does from the correct/righteous deeds and he is believing, so he does not fear injustice/oppression, and nor anger/humiliation
whereas anyone who will have done [whatever he could] of righteous deeds, and was a believer withal, need have no fear of being wronged or deprived [of aught of his merit]
And whoever does deeds of righteousness and he is a believer, then he will fear neither injustice nor forfeiture
And he who hath done some good works, being a believer, he feareth not injustice nor begrudging (of his wage)
The righteously striving believers should have no fear of being treated with injustice or inequity
But whoever does righteous deeds, while he is a believer, shall fear neither injustice nor curtailment (of his rewards)
Whereas whosoever does righteous good deeds while he is a monotheistic believer, then he should not fear any injustice or any curtailment (of his rights).
(Whereas) those who had acted righteously _ provided they had believed _ shall have no fear of being wronged or short changed
But he who does of righteous acts - while he is a Monotheist- should not fear any injustice or any curtailment (of his rights).
And he who imprints his deeds with wisdom and piety and his heart with religious and spiritual virtues shall not fear injustice nor abridgement or privileges
In contrast, whoever did righteous deeds and was a believer will have nothing to fear of being wronged or unjustly treated.
But whoever does good and is a believer will have no fear of being wronged or denied ˹their reward˺.
And whoever did good work and is a believer, he will not fear wrongdoing nor injustice.
but those who have believed and done good works shall fear no tyranny or injustice
As for those who worked righteousness, while believing, they will have no fear of injustice or adversity.
But he who does righteous deeds while he is a believer he will fear neither injustice nor deprivation.
But he who does righteous deeds while he is a believer will fear neither injustice nor deprivation.
And whoever works among the righteous deeds, while being a believer, so he will neither fear oppression nor derogation.
And whoever does good works, and he is a believer (on that day) shall fear neither of injustice nor of (any) curtailment (of his wage)
but anyone who will have done righteous deeds, being a believer, need have no fear of being wronged or deprived.
Whereas anyone who has done his best to help people, and is a believer in the Divine Values, need have no fear of being wronged or deprived of merit
And whoever does good works and he is a believer, he shall have no fear of injustice nor of the withholding of his due
But he who does good works, being a believer, shall apprehend neither injustice nor loss
But whosoever performs righteous deeds and is a believer, he shall fear neither wrong nor deprivation
And he who works acts of righteousness, and has faith, (he) will have no fear of harm nor of any stopping (of what is due to him)
However, those who performed righteous deeds and are believers won’t fear injustice or deprivation.
But whoever has done righteous deeds, while being a believer—will fear neither injustice, nor grievance
But he who does of righteous deeds while he is a believer - he will neither fear injustice nor deprivation
But he who does good works and he is a believer, then he shall fear neither injustice nor diminution.
But he who works deeds of righteousness, and has faith, will have no fear of harm nor of any curtailment (of what is his due)
But he who works deeds of righteousness, and has faith, will have no fear of harm nor of any curtailment (of what is his due)
وَكَذَ ٰلِكَ أَنزَلۡنَـٰهُ قُرۡءَانًا عَرَبِیࣰّا وَصَرَّفۡنَا فِیهِ مِنَ ٱلۡوَعِیدِ لَعَلَّهُمۡ یَتَّقُونَ أَوۡ یُحۡدِثُ لَهُمۡ ذِكۡرࣰا ١١٣
We have sent the Quran down in the Arabic tongue and given all kinds of warnings in it, so that they may beware or take heed
And thus We have sent down the Qur’an in Arabic, has explained in it the details of the warnings so that they may fear Allah, or may generate lesson from it.
And Thus We have sent it down, an Arabic Recitation, and have propounded variously therein of the threats, that haply they may fear, or that it may generate in them some admonition
That is why We have sent it down as an eloquent Qur'an, and explained in different ways the intimidations through it that they may haply take heed, or perhaps it may lead them to contemplate
Thus We revealed the Quran in Arabic, and explained within in it all kinds of warnings and consequences. It is hoped that they will protect (purify) themselves or heed the advice (of the Quran).
In this way We have sent it down as an Arabic Qur´an and We have made various threats in it so that hopefully they will have taqwa or it will spur them into remembrance.
Thus We have sent it down as an Arabic Qur’an and We have paraphrased the threats in it so that they may be Godwary or it may evoke remembrance for them
And thus have We sent it down as a qur’an (a discourse) in Arabic and set out in it warnings in diverse contexts and from diverse perspectives, so that they may keep from disobedience to Us in reverence for Us and piety, or that it may prompt them to remembrance and heedfulness
Just as (We have revealed these verses) We have revealed the entire Qur'an in Arabic. We have explained in it in various ways Our warnings (against refusal and evil doings), so that the people may guard against evil and become righteous; or rather this (Qur'an) will bring forth for them a great glory and eminence
Even so We have sent it down as an Arabic Koran, and We have turned about in it something of threats, that haply they may be godfearing, or it may arouse in them remembrance
And that is how We sent down an Arabic Quran and in it We explained in various ways about the threat (of punishment), so that they may be cautious (of God), or it may cause them remembrance (and they take notice).
Thus I have revealed this Qur’an in Arabic language (and not in a foreign language so that you understand it) with ample warnings so that people come to your senses and change their behavior
So We have sent this down, an Arabic Quran, and explained therein in detail some of the warnings, in order that they may be conscious of God, or that it may cause their remembrance
And thus We have sent it down as an Arabic Recital, and We have diversified the warnings in it, that perhaps they would become mindful (of God) or it would bring about in them a remembrance.
Thus have we sent it down an Arabic Qur'an; and we have turned about in it the threat,- haply they may fear, or it may cause them to remember
And this is how We revealed it as an Arabic Qur’an, and in different ways gave promises of punishment, that they may fear or it may create some pondering in their hearts
And thus We have revealed it as an Arabic Quran and We have given in it many facets from the warning so that perhaps they will revere Allah or perhaps it will occasion for them a renewed remembrance.
And thus have we sent down this book, being a Koran in the Arabic tongue; and we have inserted various threats and promises therein, that men may fear God, or that it may awaken some consideration in them
Thus have We revealed it in an Arabic Lecture (Quran); and have displayed in it certain threats, that per chance (or possibly) they may fear evil, or it may cause them to take heed
As such We sent it down, an Arabic Koran, and explained in it threats in order that they be cautious, or, that it prompts the Remembrance in them
Thus have We sent down to thee an Arabic Koran, and have set forth menaces therein diversely, that haply they may fear God, or that it may give birth to reflection in them
And thus We have sent it down as a Qur’an in Arabic; and have scattered therein out of the warnings in order that they pay obedience, or it may fully describe for them the Zikr (Message)
And, thus, We caused it to descend as an Arabic Recitation. And We diversified the threats in it so that perhaps they will be Godfearing or cause the Remembrance to be evoked by them.
We have sent this down: an Arabic Qur’an. We explained in it in detail some of the warnings so that they could fear Allah or that it may cause them to remember.
Thus have we sent down this Qur’an in Arabic and clearly proclaimed in it some of the warnings so that they may take heed or that it may serve as a reminder to them
(O Muhammad), thus have We revealed this as an Arabic Qur´an and have expounded in it warning in diverse ways so that they may avoid evil or become heedful
And thus have We sent it down an Arabic Qur’an, and have distinctly set forth therein of threats that they may guard against evil, or that it may be a reminder for them
And thus We have sent it down an Arabic Quran and We have repeated in it (some) of the threats that they may guard (against evil) or (that) it may serve them as a reminder.
And so have We sent it down as a Qur'aan in Arabic, and have detailed therein some of the things that are going to happen in the future so that they may fear Allah and take heed or that it may serve them as a Reminder of things that have gone by
And in this way have We sent down (this last Revealed Book) in the Arabic tongue (in the shape of) the Qur’an, and have explained in it more often than not matters inspiring fear (of torment, in diverse ways,) so that they may become Godfearing, or this (Qur’an) may inculcate in their (hearts a passion for the acceptance of admonition, or) the remembrance (of the Last Day)
And it was such that We sent it down as an Arabic Quran, and We cited in it many warnings, perhaps they will become aware or it will cause for them a remembrance
And it was such that We sent it down an Arabic revelation, and We dispatched in it the warnings, perhaps they will become aware or it will cause them to remember.
And thus We sent it down-a reading that is in Arabic. And We dispatched in it the warnings, perhaps they will become aware or it will cause them to remember.
And as/like that We descended it (as) an Arabic Koran, and We laid out/detailed linguistically in it from the threat, maybe/perhaps they fear and obey, or it initiates/originates/informs for them a reminder/remembrance
AND THUS have We bestowed from on high this [divine writ] as a discourse in the Arabic tongue, and have given therein many facets to all manner of warnings, so that men might remain conscious of Us, or that it give rise to a new awareness in the
And thus We have sent it down as an Arabic Qur'an, and We have propounded in it (something) of threats, that possibly they would be pious or it would effect in them remembrance
Thus we have revealed it as a Lecture in Arabic, and have displayed therein certain threats, that peradventure they may keep from evil or that it may cause them to take heed
We have revealed the Quran in the Arabic language containing various warnings so that it may cause them to have fear (of God) or take heed
And in this way We have sent it down to you as an Arabic Qur‘an, and have detailed in it some warnings in various ways, so that they may fear, or it may produce a lesson for them
Thus, We have sent it down as a ‘Qur'an’ in Arabic, and have distinctly set forth therein of warnings in diverse contexts so that they may act piously, or that it may motivate them (to accept Allâh into their life).
Thus, We revealed this Qur´an in Arabic. In it We have defined sharply the promises and the threats. Maybe they will fear (Allah), or it _ (the Qur´an) _ will bring back the remembrance (of Allah)
As such We sent It down as an Arabic Qur’ān, and distinctly set forth therein of warnings in diverse contexts so that they may act piously, or that it may motivate them (to accept Allâh into their life).
Thus have We revealed it -the Quran- in the Arabic literary from and therein We expounded enough warnings that they may hopefully keep in awe of Allah or keep Him in mind and lift to Him their inward sight
This is how We revealed an Arabic Quran, and in it We explained warnings so people might fear and pay attention.
And so We have sent it down as an Arabic Quran and varied the warnings in it, so perhaps they will shun evil or it may cause them to be mindful.
And this is how We revealed it as an Arabic Qur´an and explained the promise in it so that they beware (of Allah) or are given a reminder.
And thus have We sent it down: a Koran in the Arabic tongue, and proclaimed in it warnings and threats, that they may fear God and be admonished
We thus revealed it, an Arabic Quran, and we cited in it all kinds of prophecies, that they may be saved, or it may cause them to take heed.
And thus We have sent down [this revelation] as a perfect Arabic Qur'an and have given warnings that perhaps they will remain mindful of Us, or that it might give them a new awareness.
And thus We have sent down [this revelation] as a perfect Arabic Qur’an and have given warnings that perhaps they will remain mindful of Us, or that it might give them a new awareness.
And thus We sent down an Arabic Quran, and We have diversified in it from the warnings, perhaps they may be showing piety, or update for them a reminder.
And thus We sent it down as a perspicuous Qur'an and explained therein certain warnings that they may keep from evil or that it may serve unto them a reminder
And thus have We bestowed from on high the Qur'Än in the Arabic tongue, and have given in it many facets to all manner of warnings, so that they may be God-fearing or that it may be for them a source of remembrance.
And thus have We sent this down, an Arabic Qur'an, and explained therein warnings in many ways, so that people walk aright or that it makes them rise to a new level of awareness
And thus have We sent it down an Arabic Quran, and have distinctly set forth therein of threats that they may guard (against evil) or that it may produce a reminder for them
And thus have WE sent it down - the Qur'an in Arabic -and WE have explained therein every kind of warning, that they may fear God or that it may cause them to remember him
Thus have We sent it down as an Arabic Quran, and We have varied the threat therein that haply they may be reverent, or [that] it might occasion remembrance for them
Thus We have sent this down— As the Quran in Arabic— And in there some of the warnings are explained in detail, so that they may fear Allah, or that it may make them remember (Him)
We revealed this Quran in Arabic, and We diversified the warnings in it, to foster righteousness or serve as a reminder for them.
Thus We have revealed it an Arabic Quran, and We have diversified the warnings in it, that perhaps they would become righteous, or it may produce a lesson for them
And thus We have sent it down as an Arabic Qur'an and have diversified therein the warnings that perhaps they will avoid [sin] or it would cause them remembrance
And thus We have sent it down, an Arabic Quran; and We have turned about in it the threat, perhaps they may fear, or it may originate remembrance for them.
Thus have We sent this down - an arabic Qur'an - and explained therein in detail some of the warnings, in order that they may fear God, or that it may cause their remembrance (of Him)
Thus have We sent this down - an arabic Qur'an - and explained therein in detail some of the warnings, in order that they may fear Allah, or that it may cause their remembrance (of Him)
فَتَعَـٰلَى ٱللَّهُ ٱلۡمَلِكُ ٱلۡحَقُّۗ وَلَا تَعۡجَلۡ بِٱلۡقُرۡءَانِ مِن قَبۡلِ أَن یُقۡضَىٰۤ إِلَیۡكَ وَحۡیُهُۥۖ وَقُل رَّبِّ زِدۡنِی عِلۡمࣰا ١١٤
exalted be God, the one who is truly in control. [Prophet], do not rush to recite before the revelation is fully complete but say, ‘Lord, increase me in knowledge!’
Then high above is Allah, the True King! Don’t hasten (O Muhammad) with the Qur’an before its revelation is completed to you, and you say: “My Lord! Increase my knowledge.”
Exalted is Allah, the True King! And hasten thee not with the Qur'an before there is finished to thee the revelation thereof, and say thou: O my Lord! increase me in knowledge
Exalted then be God, the real King; and do not try to anticipate the Qur'an before the completion of its revelation, but pray: "O Lord, give me greater knowledge."
Supreme is Allah, the Maleek (the Sovereign One who has providence over all things), the Truth. Do not hasten to (recite) the Quran before its revelation is completed to you and say, “My Rabb, increase my knowledge.”
High exalted be Allah, the King, the Real! Do not rush ahead with the Qur´an before its revelation to you is complete, and say: ´My Lord, increase me in knowledge.´
So exalted is Allah, the True Sovereign. Do not hasten with the Qur’an before its revelation is completed for you, and say, ‘My Lord! Increase me in knowledge.’
Absolutely exalted is God, the Supreme Sovereign, the Absolute Truth and Ever-Constant. Do not show haste (O Messenger) with (the receiving and memorizing of any Revelation included in) the Qur’an before it has been revealed to you in full, but say: "My Lord, increase me in knowledge."
Highly Exalted is therefore Allah, the true King. And make no haste to recite the Qur'an (and anticipate the early fulfillment of its prophecies) before its revelation is completed to you. But say (in prayer), `My Lord, increase my knowledge.
So high exalted be God, the true King! And hasten not with the Koran ere its revelation is accomplished unto thee; and say, 'O my Lord, increase me in knowledge.
So, God, the true king is highest (and above all). And do not rush to read the Quran before its revelation to you is completed, and say: “My Lord, increase my knowledge.”
Hi and above all is God, the true King. Do not be in hurry to see the whole Qur’an being revealed to you. Pray: “Lord, please bless me with more and more knowledge.”
High above all is God, the King, the Truth. Do not be impatient with the Quran before its communication to you is completed, but say, “O my Lord, advance me in knowledge.
Most high above all is Allah, the True King. Dosg not be hasty with the Recital before its revelation to you is concluded, and say, “My Lord, increase me in knowledge.”
Exalted then be God, the king, the truth! Hasten not the Qur'an before its inspiration is decided for thee; but say, 'O Lord! increase me in knowledge.
Therefore Supreme is Allah, the True King; and do not hasten in the Qur’an (O dear Prophet Mohammed - peace and blessings be upon him) until its divine revelation has been completed to you; and pray, "My Lord, bestow me more knowledge."
Far exalted is Allah, The King, The Truth and do not be in haste with the Quran before its revelation to you is consummated and say, “O My Lord, increase me in knowledge.”
Wherefore let God be highly exalted, the king, the truth! Be not overhasty in receiving or repeating the Koran, before the revelation thereof be completed unto thee; and say, Lord, increase my knowledge
Exalted then be Allah, the King, the Truth (or the True King)! Hasten not the Quran before its inspiration is completed for you; but say, "O Lord! increase me in knowledge."
Highly exalted be Allah, the true King! Do not hasten with the Koran before its revelation has been completed to you, but say: 'Lord, increase me in knowledge.
Exalted then be God, the King, the Truth! Be not hasty in its recital while the revelation of it to thee is incomplete. Say rather, "O my Lord, increase knowledge unto me."
Then Allah became of the High Position, The Sovereign Ruler, The Truth. And be not in haste with Al-Qur’an before its revelation is completed to you; [understand and propagate the Message when a complete view is made available on a particular subject or when a direct Verse is available on a particular topic] and say: “My Nourisher-Sustainer! Increase me in knowledge.”
Then, exalted be God, The True King, and hasten not the Recitation before its revelation is decreed to thee. And say: My Lord! Increase me in knowledge!
High above all is Allah, the King, the Truth! Do not be in a hurry with the Qur’an before its revelation to you is completed, but say, “O my Lord, advance me in knowledge.”
High and exalted be Allah, the True King! Do not hasten to recite the Qur’an before its revelation is completely conveyed to you, and then say: "O Lord! Increase my knowledge."
Exalted is Allah, the True King! Hasten not with reciting the Qur´an before its revelation to you is finished, and pray: "Lord! Increase me in knowledge."
Supremely exalted then is Allah, the King, the Truth. And make not haste with the Qur’an before its revelation is made complete to thee, and say: My Lord, increase me in knowledge
So Highly Exalted is Allah the Real King. And do not be in haste with the Quran before its communication to you is completed, and say, "My Fosterer! increase me in knowledge."
And exalted is Allah, the true Sovereign! And make no haste with reciting the Quran before its revelation to you is completed. And say, "O my Lord! Increase my knowledge."
So Most High and Exalted is Allah. He alone is the True Sovereign. And do not hasten in (reciting) the Qur’an before its revelation is fully accomplished to you. And always submit (before the holy presence of your Lord): ‘O my Lord, increase me further in knowledge.
Then High above all is God, the King, the True. And do not be hasty with the Quran before its inspiration is completed to you, and Say: "My Lord, increase my knowledge."
Then High above all is God, the King, the True. And do not be hasty with the Qur'an before its inspiration is completed to you, and say: "My Lord, increase my knowledge."
Then High above all is God, the King, the True. And do not be hasty with the Qur'an before its inspiration is completed to you, and say: "My Lord, increase my knowledge."
So high, mighty, exalted and dignified (is) God the owner/possessor/king, the truth , and do not hurry/hasten with the Koran from before that its transmission/revelation be carried out/executed to you, and say: "My Lord increase me knowledge."
[Know,] then, [that) God is sublimely exalted. the Ultimate Sovereign, the Ultimate Truth and [knowing this,] do not approach the Qur'an in haste, ere it has been revealed unto thee in full, but [always) say: "O my Sustainer, cause me to grow in knowledge
So Supremely Exalted be Allah, The True King! And do not hasten with the Qur'an before its revelation is accomplished to you, and say, "Lord! Increase me in knowledge."
Then exalted be Allah, the True King! And hasten not (O Muhammad) with the Qur'an ere its revelation hath been perfected unto thee, and say: My Lord! Increase me in knowledge
God is the Most High and the True King. (Muhammad), do not be hasty in reading the Quran to the people before the revelation has been completed. "Say, My Lord, grant me more knowledge."
So High above all is Allah, the True King! And do not hasten with (reciting) the Qur‘an before its revelation to you is concluded, and say, .My Lord, improve me in knowledge
Most High then is Allâh, the Sovereign, the Ultimate Truth. Show not haste, (O’ Muhammad), with (recitation of) the Qur’ān before its revelation is completed to you, and say: “My Lord, increase me in knowledge.”
Allah, the Genuine Emperor, is the most Exalted! Do not be in a hurry to repeat (the fresh verses of) the Qur´an before the revelations conclude. Say, "Lord, enhance me in knowledge!"
Most High then is Allâh, the Sovereign, the Ultimate Truth. Don’t show haste with (recitation of) the Qur’ān before its revelation has been completed to you. And say: “My Lord, increase me in knowledge (of knowing You).”
Exalted be Allah and extolled are His glorious attributes, the Supreme Sovereign, the Truth personified. Do not rush O Muhammad to recite the Quran before the inspired passage is completed -that is while the Angel Jebril is imparting the divine revelation- and invoke Allah to augment your knowledge, thus: "May I ask You O Allah, my Creator, to advance my knowledge"
Allah is the Highest, the Absolute Controller and the Truth. Do not be hasty with the Majestic Quran before it is completely revealed to you, Prophet, and pray: “My Lord, increase my knowledge.
Exalted is Allah, the True King! Do not rush to recite ˹a revelation of˺ the Quran ˹O Prophet˺ before it is ˹properly˺ conveyed to you, and pray, “My Lord! Increase me in knowledge.”
Exalted, therefore, is Allah, the true king, and do not be in a hurry with the Qur´an before its revelation has been completed for you and say: my Lord, increase me in knowledge.
So, exalted be God, the True King! Do not be quick to recite the Koran before its revelation is completed, but rather say: ‘Lord, increase my knowledge.‘
Most Exalted is GOD, the only true King. Do not rush into uttering the Quran before it is revealed to you, and say, "My Lord, increase my knowledge."
Know then, that God, the Ultimate Sovereign, the Ultimate Truth is So exalted. [Prophet] do not rush ahead with the Qur'an before its revelation to you is complete, and say, "My Lord, increase me in knowledge."
Know then that God, the Ultimate Sovereign, the Ultimate Truth is So exalted. [Prophet] do not rush ahead with the Qur’an before its revelation to you is complete, and say, “My Lord, increase me in knowledge.”
So, Exalted is Allah, Al-Malik (The King) Al-Haq (The Right). And do not hasten with the Quran before its revelation is decreed to you, and say, “My Lord, increase me in knowledge.”
So high exalted is Allah, The Ture Sovereign; and do not make haste (O Apostle) with the Qur'an before its revelation is completed unto you, and say: 'My Lord! increase me in knowledge'
Sublimely exalted is God, the Ultimate Sovereign, the Ultimate Truth. Be not in haste with the Qur'Än before it has been revealed to you in full, but always say: 'My Lord, increase my knowledge.'
Know, then, that Sublimely Exalted is Allah, the Ultimate Sovereign, the Ultimate Truth. (O Prophet) Hasten not in the learning and implementation of the Message of the Qur'an before a particular revelation to you is completed. These Messages given to you shall be established in stages, but always say, "My Lord! Increase me in knowledge." (75:16)
Supremely exalted is therefore Allah, the King, the Truth, and do not make haste with the Quran before its revelation is made complete to you and say: O my Lord! increase me in knowledge
Exalted then is ALLAH, the True King. And make no haste to recite the Qur'an ere its revelation is completed unto thee, but only say, `Lord, bestow on me increase of knowledge.
Exalted is God, the True Sovereign. Be not in haste with the Quran before its revelation is completed for thee, but say, “My Lord! Increase me in knowledge!
Then High above all is Allah, the King, (and) the Truth! Do not be in haste with the Quran before its revelation to you is completed, but say, "O my Lord! Enhance me in Knowledge."
Exalted is God, the True King. Don’t rush the recitation of the Quran before its revelation is completed to you, and say, “My Lord, increase me in knowledge.”
Exalted is God, the True King. Do not be hasty with the Quran before its inspiration to you is concluded, and say, 'My Lord, increase me in knowledge.'
So high [above all] is Allah , the Sovereign, the Truth. And, [O Muhammad], do not hasten with [recitation of] the Qur'an before its revelation is completed to you, and say, "My Lord, increase me in knowledge."
Exalted then is God, the King, the True. And do not hasten with the Quran before its inspiration is decided for you; and say, 'My Lord! Increase me in knowledge.'
High above all is God, the King, the Truth! Be not in haste with the Qur'an before its revelation to thee is completed, but say, "O my Lord! advance me in knowledge."
High above all is Allah, the King, the Truth! Be not in haste with the Qur'an before its revelation to thee is completed, but say, "O my Lord! advance me in knowledge."
وَلَقَدۡ عَهِدۡنَاۤ إِلَىٰۤ ءَادَمَ مِن قَبۡلُ فَنَسِیَ وَلَمۡ نَجِدۡ لَهُۥ عَزۡمࣰا ١١٥
We also commanded Adam before you, but he forgot and We found him lacking in constancy
And indeed We made a covenant with Adam before, but he forgot. And We found in him no firm will-power.
And assuredly We covenanted with Adam aforetime, then he forgat, and We found not in him steadiness
We had commanded Adam before, but he disregarded it: We found him lacking in resolution
We had informed Adam before this... But he forgot... We did not find him determined (in complying with the warning).
We made a contract with Adam before, but he forgot. We did not find that he had a firm resolve.
Certainly We had enjoined Adam earlier; but he forgot, and We did not find any resoluteness in him
Assuredly We had made a covenant with Adam (and forbidden him to approach a tree in the Garden), but he acted forgetfully. We did not find resolve in him (at that moment)
We had given a stern command to Adam before this but he forgot; and We found no resolve on his part (to disobey Us)
And We made covenant with Adam before, but he forgot, and We found in him no constancy
We have certainly instructed Adam in the past, but he forgot, and We did not find any determination in him.
I took a promise from Adam (to obey the Lord) but he forgot (and followed what Satan suggested him.) He proved to be weak in will power
We had already taken the covenant of Adam, but he forgot, and We found on his part no resolve
And most surely We covenanted with Adam before, but he forgot, and We found in him no resolve.
We did make a covenant with Adam of yore, but he forgot it, and we found no firm purpose in him
And indeed before this We made a covenant with Adam, so he forgot, and We did not find its intention (in him)
And indeed We gave Our assignment to Adam beforetime but he forgot and We did not find in him a firm resolution.
We heretofore gave a command unto Adam; but he forgot the same, and ate of the forbidden fruit; and we found not in him a firm resolution
We did make a covenant with Adam of yore, but he forgot it, and We found no firm purpose in him
We made a covenant with Adam, but he forgot and We found in him no constancy
And of old We made a covenant with Adam; but he forgat it; and we found no firmness of purpose in him
And surely, indeed We made a covenant with Adam (much) before, but he forgot, and We did not find in him firm will-power
And, certainly, We made a compact with Adam before. Then, he forgot and We find no constancy in him.
Earlier, We had already taken the covenant of Adam, but he forgot. We did not find, on his part, firm resolve.
We had taken a covenant from Adam before, but he forgot. We did not find in him firm determination
Most certainly We had given Adam a command before, but he forgot. We found him lacking in firmness of resolution
And certainly We gave a commandment to Adam before, but he forgot; and We found in him no resolve (to disobey)
And We had indeed made an agreement with Adam earlier but he forgot, and We did not find determination in him. (R 6)
And We had verily given a commandment to Adam in the past, but he forgot! And We did not find in him the trait of resoluteness
And truly, (far) earlier than this, We had given a strict command to Adam but he forgot. And We did not observe in him any intention (to disobey) at all (it was just an omission)
And We had made a pledge to Adam from before, but he forgot, and We did not find in him the will power
And We had entrusted to Adam from before, but he forgot, and We did not find in him the will power.
And We had made a pledge to Adam from before, but he forgot,and We did not find in him the will power.
And We had promised/recommended to Adam from before so he forgot, and We did not find decisiveness/determination for him
AND, INDEED, long ago did We impose Our commandment on Adam; but he forgot it, and We found no firmness of purpose in him
And indeed We already covenanted with Adam earlier, yet he forgot and We found in him no resolve
And verily We made a covenant of old with Adam, but he forgot, and We found no constancy in him
We had commanded Adam (certain matters). He forgot Our commandment and We did not find in him the determination to fulfil Our commandments
We had given a directive to ‘Adam earlier, then he forgot, and We did not find in him a firm resolve
Verily, We had made a covenant with ‘Adam’ before, but he forgot. We found on his part no firm determination (to disobey).
Earlier, We had entrusted Adam with a task, but his memory lapsed. We did not find in him the firmness of resolve
Verily, We had made a covenant with Adam before, but he forgot. We found on his part no firm determination (to disobey).
We entered into a covenant with Adam but he forgot and We found him irresolute; he lacked firmness of purpose
Previously We taught Adam, but he forgot; We didn’t find him determined to sin.
And indeed, We once made a covenant with Adam, but he forgot, and ˹so˺ We did not find determination in him.
And We had an agreement with Adam before but he forgot and We did not find that he had resolve.
We had made a covenant with Adam, but he forgot, and We found him lacking in steadfastness.
We tested Adam in the past, but he forgot, and we found him indecisive.
And We had already made a covenant with Adam, but he forgot [it]; and We found him lacking in steadfastness.
And We had already made a covenant with Adam, but he forgot [it], and We found him lacking in steadfastness.
And We already covenanted to Adam before, so he forgot, and We did not find in him a determination.
And We had made covenant with Adam before, but he forgot, and We found in him no constancy
Long ago, We made a covenant with Adam; but he forgot it, and We found him lacking in firmness of purpose.
(Without Divine guidance of Revelation man is easily fallible.) And indeed, long ago We made a covenant with Adam (the mankind) that he would hold fast to Our Commands, but he forgot, and We found no constancy in him. (Adam = Mankind (2:30-38), (7:11-25))
And certainly We gave a commandment to Adam before, but he forgot; and We did not find in him any determination
And verily, WE had made a covenant with Adam beforehand, but he forgot, and WE found in him no resolve to disobey US
And We indeed made a pact with Adam aforetime, but he forgot. And We found no resoluteness in him
And indeed, before this, We had already taken the promise from Adam, but he forgot: And on his part, We found no firm commitment
We had previously covenanted with Adam, but he forgot, and We found no resolve in him.
And We covenanted with Adam before, but he forgot, and We found in him no resolve
And We had already taken a promise from Adam before, but he forgot; and We found not in him determination
And surely, certainly We made a covenant with Adam before, then he forgot, and We found no determination in him.
We had already, beforehand, taken the covenant of Adam, but he forgot: and We found on his part no firm resolve
We had already, beforehand, taken the covenant of Adam, but he forgot: and We found on his part no firm resolve
7
The Spiritual Resurrection
وَإِذۡ قُلۡنَا لِلۡمَلَـٰۤىِٕكَةِ ٱسۡجُدُوا۟ لِءَادَمَ فَسَجَدُوۤا۟ إِلَّاۤ إِبۡلِیسَ أَبَىٰ ١١٦
When We said to the angels, ‘Bow down before Adam,’ they did. But Iblis refused
And (remember) when We said to the angels: “Prostrate yourselves to Adam.” They prostrated except Satan, who refused.
And recall what time We said to the angels: prostrate yourselves before Adam. They fell prostrate, but Iblis did not; he refused
When We said to the angels: ''Bow before Adam,'' they all bowed but Iblis, who refused
When We said to the angels (the forces pertaining to earth), “Prostrate to Adam (conscious being)”, they all prostrated immediately, except for Iblis... Who refrained!
When We said to the angels, ´Prostrate yourselves to Adam!´ they prostrated, with the exception of Iblis who disdained to do it.
When We said to the angels, ‘Prostrate before Adam,’ they prostrated, but not Iblis: he refused
And when We said to the angels, "Prostrate yourselves before Adam," they all prostrated themselves. But Iblis did not; he refused
And (recall the time) when We said to the angels, `Make obeisance to Adam (and his sons).' They (all) made obeisance, but Iblis (did not), he refused (to submit)
And when We said to the angels, 'Bow yourselves to Adam'; so they bowed themselves, save Iblis; he refused
And (remember) when We said to the angels: “Be humble to Adam.” then they (all) humbled except Iblis (Satan) who refused.
I commanded the angels: “Prostrate yourselves to Adam.” They all did, but Satan refused
When We said to the angels, “Prostrate to Adam,” they prostrated themselves, but not Lucifer, he refused
And recall when We said to the angels, “Prostrate yourselves to Adam.” So they prostrated themselves— but not Iblis; he refused.
And when we said to the angels, ' Adore Adam,' they adored, save Iblis, who refused
And when We commanded the angels, "Prostrate before Adam" - so they all prostrated, except Iblis; he refused
And when We said to the angels, “Prostrate yourselves for Adam” so they did prostrate themselves except Iblis he refused [out of arrogance].
And remember when we said unto the angels, worship ye Adam; and they worshipped him: But Eblis refused
And when We said to the angels, "Prostrate yourselves before Adam," they prostrated themselves, save Iblis, who refused
And when We said to the angels: 'Prostrate yourselves before Adam, ' they all prostrated themselves except iblis, who refused
And when We said to the angels, "Fall down and worship Adam," they worshipped all, save Eblis, who refused
And (bring to mind) when We said to the angels: “prostrate (to Me) for Adam.” So they prostrated except Iblis (the jinn), he refused
And when We said to the angels: Prostrate yourselves to Adam! They prostrated themselves, but Iblis who refused.
When We said to the angels, “Bow to Adam,” they bowed except Iblis. He refused.
When We said to the angels "Prostrate yourselves before Adam," they all prostrated themselves except Iblees (Satan), who refused
Recall when We said to the angels: "Prostrate yourselves before Adam"; all prostrated themselves save Iblis. He refused
And when We said to the angels: Be submissive to Adam, they submitted except Iblis; he refused
And when We said to the angels, "Bow down to Adam," they (all) bowed down, except Iblis, he refused.
And when We asked the angels to prostrate before Adam, prostrated they all except for Iblees. He (Iblees) refused!
And (recall the time) when We commanded the angels: ‘Prostrate yourselves before Adam,’ they fell down in prostration except Iblis. He refused
And We said to the Angels: "Submit to Adam." They all submitted except for Satan, he refused
And We said to the angels: "Yield to Adam." They all yielded except for Satan, he refused.
And We said to the angels: "Yield to Adam." They all yielded except for Satan, he refused.
And when We said to the angels: "Prostrate to Adam." So they prostrated except Satan/Iblis refused/hated
For [thus it was:] when We told the angels, "Prostrate yourselves before Adam!"- they all prostrated themselves, save Ibis, who refused [to do it]
And as We said to the Angels, "Prostrate yourselves to Adam." So they prostrated themselves, except Iblis; he refused
And when We said unto the angels: Fall prostrate before Adam, they fell prostrate (all) save Iblis; he refused
When We told the angels to prostrate before Adam they all obeyed except Iblis (satan) who refused
When We said to the angels, .Prostrate yourselves to ‘Adam. So, all of them fell prostrate, except Iblis , who refused
(Recall) when We said unto the angels: "Prostrate yourselves before ‘Adam’." They all prostrated themselves, except ‘Iblīs’ (-Satan-); he refused ( to obey Allâh’s command).
(Remember)! We said to the angels, "Fall down prostrate before Adam!" And they all fell prostrate, except Iblees (Shaitan). He refused
And (mention) when We said unto the Angels: "Prostrate yourselves before Adam." They all prostrated themselves except Iblīs. He refused (to yield to the command Allâh).
We said to the angles: "Prostrate yourselves to Adam in adoration", and the angels prostrated to Adam in comely order, praise and admiration except Iblis AL-Shaytan- to- be- who aspersed with calumny and declined with inordinate self-esteem
When We told the Angels, “Prostrate before Adam,” they prostrated, except Satan who refused.
And ˹remember˺ when We said to the angels, “Prostrate before Adam,” so they all did—but not Iblîs, who refused ˹arrogantly˺.
And when We said to the angels: "Prostrate before Adam", they prostrated except for Iblis (the devil); he refused.
And when We said to the angels: ‘Prostrate yourselves before Adam,‘ they all prostrated themselves except Satan, who refused
Recall that we said to the angels, "Fall prostrate before Adam." They fell prostrate, except Satan; he refused.
And [mention] when We said to the angels, "Bow down before Adam," and they bowed, except Iblis; he refused.
And [mention] when We said to the angels, “Bow down before Adam,” and they bowed, except Iblīs; he refused.
And when We said for the angels, “Prostrate for Adam.” So, they prostrated, except Iblis; he refused.
And when We said to the angels: 'Prostrate to Adam', they (all) prostrated except Iblis; he refused
And when We said to the angels, 'Prostrate yourselves before Adam,' they all prostrated them- selves; except Iblīs, who refused.
Recall when We said to the angels, "Bow before Adam, they bowed except Iblis; he refused." (Divine Laws in the Universe have been made of service to man but his selfish desire rebels against himself)
And when We said to the angels: Make obeisance to Adam, they made obeisance, but Iblis (did it not); he refused
And remember when WE said to the angels, `Submit to Adam,' and they all submitted. But Iblis did not. He refused to submit
And when We said unto the angels, “Prostrate yourselves before Adam,” they prostrated, save Iblis; he refused
And (remember) when We said to the angels: "Prostrate yourselves to Adam," they prostrated themselves, but not Satan: He refused
When We commanded the angels, “Prostrate yourselves before Adam,” they all complied, except for Iblis, who refused.
And when We said to the angels, 'Bow down to Adam.' They bowed down, except for Satan; he refused
And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except Iblees; he refused
And when We said to the angels, 'Prostrate to Adam,' Then they prostrated, except Iblis, he refused.
When We said to the angels, "Prostrate yourselves to Adam", they prostrated themselves, but not Iblis: he refused
When We said to the angels, "Prostrate yourselves to Adam", they prostrated themselves, but not Iblis: he refused
فَقُلۡنَا یَـٰۤءَادَمُ إِنَّ هَـٰذَا عَدُوࣱّ لَّكَ وَلِزَوۡجِكَ فَلَا یُخۡرِجَنَّكُمَا مِنَ ٱلۡجَنَّةِ فَتَشۡقَىٰۤ ١١٧
so We said, ‘Adam, this is your enemy, yours and your wife’s: do not let him drive you out of the garden and make you miserable
Then We said: “O Adam! Surely, this is an enemy to you and to your wife. So let him not get you both out from Paradise so that you will be distressed.
Then We said: Adam! verily this is an enemy unto thee and thine spouse; so let him not drive forth you twain from the Garden, lest thou be destressed
So We said; "O Adam, he is truly your enemy and your wife's. Do not let him have you turned out of Paradise and come to grief
We said, “O Adam, indeed this (Iblis; the illusive idea that you are the body) is an enemy to you and your partner (your body)! Do not let it drive you out of Paradise (reduce you from being in the state of universal consciousness to corporeality; individual consciousness) lest you become one who suffers (in misery of being confined to the body and thus burns with the consequences of this limitation)!”
We said, ´Adam, this is an enemy for you and your wife, so do not let him expel you from the Garden and thus make you miserable.
We said, ‘O Adam! This is indeed an enemy of yours and your mate’s. So do not let him expel you from paradise, or you will be miserable
So We said: "O Adam, surely this is an enemy to you and your wife; so let him not drive the two of you out of the Garden, lest you become distressed
At this We said, `Adam! surely this fellow is an enemy to you and to your wife. Take care that he does not turn you both out of the garden (of earthly bliss) lest you fall into trouble
Then We said, 'Adam, surely this is an enemy to thee and thy wife. So let him not expel you both from the Garden, so that thou art unprosperous
Then We said: “Adam, indeed this is an enemy for you and for your wife, so do not let him drive you both out of the garden, so that you become unhappy.
Then I reminded Adam: “this is an enemy to you and to your wife. Do not let him succeed in deporting you from the Heaven as you will be miserable.”
Then We said, “O Adam, indeed this is an enemy to you and your mate. So do not let him get both of you out of the garden, so that you land in misery
So We said, “O Adam, indeed this is an enemy to you and to your spouse. So do not let him get youdl out of the Garden, for then yousg will suffer.
And we said, 'O Adam! verily, this is a foe to thee and to thy wife; never then let him drive you twain forth from the garden or thou wilt be wretched
We therefore said, "O Adam, he is your and your wife’s enemy, so may he not get you both out from heaven, so you then fall into hardship."
So We said, “O Adam, this [Iblis] is an enemy for you and for your spouse so beware lest he drives the two of you out of the garden and then you will be in misery.”
And we said, O Adam, verily this is an enemy unto thee, and thy wife: Wherefore beware lest he turn you out of paradise; for then shalt thou be miserable
And We said, "O Adam! Verily, this is a foe to you and to your wife; never then let him drive you twain forth from the garden or you will be wretched
'Adam, ' We said, 'This is you and your wife's enemy. Do not let him expel you from the Garden, so that you (Adam) will be tired
and We said, "O Adam! this truly is a foe to thee and to thy wife. Let him not therefore drive you out of the garden, and ye become wretched
Then We said: “O Adam! Surely, this is an enemy to you and to your consort. So let him not get you both out of the orchard, then you may face distress (of life)
Then, We said: O Adam! Truly, this is an enemy to thee and to thy spouse, so let him not drive you both out from the Garden so that thou wouldst be in despair.
We said, “O Adam, truly, this is an enemy to you and your wife. Do not let him get you both out of the garden so that you land in misery.
Then We said: "O Adam! This Satan is a real enemy to you and to your wife. Do not let him get you both out of Paradise and get you in trouble
Then We said: "Adam! He is an enemy to you and to your wife. So let him not drive both of you out of Paradise and plunge you into affliction
We said: O Adam, this is an enemy to thee and to thy wife; so let him not drive you both out of the garden so that thou art unhappy
Then We said, "O Adam! this is certainly an enemy to you and your wife, so let him not drive you both out of the garden so that you face distress.
And We said, "O Adam! This is an enemy to you and to your wife; so let him not drive you both out from the garden and thus make you miserable."
Then We said: ‘O Adam, verily, this (Satan) is an enemy to you and your wife. So let him not get you both ousted from Paradise; then you shall be put to toil
So We said: "O Adam, this is an enemy to you and your mate. So do not let him take you out from the paradise, else you will have hardship."
So We said: "O Adam, this is an enemy to you and your mate. So do not let him take you out from the paradise, else you will have hardship."
So We said: "O Adam, this is an enemy to you and your mate. So do not let him take you out from the paradise, else you will have hardship."
So We said: "You Adam, that (E) that (is) an enemy for you and to your wife/spouse, so let him not bring you (B) out from the Paradise, so you (will) be miserable/unhappy."
and thereupon We said: "O Adam! Verily, this is a foe unto thee and thy wife: so let him not drive the two of you out of this garden and render thee unhappy
Then We said, "O Adam, surely this is an enemy to you and to your spouse; so definitely do not let him drive you both out of the Garden, so that you (The Arabic pronoun here is singular) be wretched."
Therefor we said: O Adam! This is an enemy unto thee and unto thy wife, so let him not drive you both out of the Garden so that thou come to toil
We said, "Adam, this (satan) is your enemy and the enemy of your spouse. Let him not expel you and your spouse from Paradise lest you plunge into misery
So, We said .‘Adam, this is an enemy to you and to your wife. So let him not expel you from Paradise, lest you should get into trouble
Thus, We said "O’ ‘Adam’! Certainly this is an enemy to you and your wife; so let him not drive you both out of ‘Al-Jannah’, lest you suffer through considerable hardship.
So We said, "Oh Adam, that one, surely, is your and your wife´s enemy. Now do not let him drive you out of paradise, lest you feel distressed."
Then We said: "O’ Adam! Indeed, Satan is an enemy of yours and your wife. Now, therefore, don’t let him expel you both from Al-Jannah, lest you suffer through considerable hardship.
And there, We said to Adam: "This - Iblis - is an avowed enemy to you and to your wife; let him not be the cause of ousting you from Paradise wherefore you suffer"
So We said, “Adam, this is your and your wife’s enemy, so don’t let him drive you out of Paradise – in that case you will be in trouble.
So We cautioned, “O Adam! This is surely an enemy to you and to your wife. So do not let him drive you both out of Paradise, for you ˹O Adam˺ would then suffer ˹hardship˺.
So We said: oh Adam, this is an enemy to you and your wife, so let him not expel you from the garden, so you would be distressed.
Adam,‘ We said, ‘Satan is an enemy to you and to your wife. Let him not turn you both out of Paradise and plunge you into affliction
We then said, "O Adam, this is an enemy of you and your wife. Do not let him evict you from Paradise, lest you become miserable.
So We said, "O Adam, this is an enemy to you and to your wife. Do not let him drive you out of the Garden and make you suffer.
So We said, “O Adam, this is an enemy to you and your wife. Do not let him drive you out of the Garden and make you suffer.
So, We said, “O Adam, surely this is an enemy for you and for your spouse. So do not let him, exit you out from paradise, so you will be unhappy.
Then We said: 'O Adam! Verily this is an enemy to you and to your wife. Therefore let him not expel you both from the Garden so that you come to toil
'Adam,' We said, 'this is indeed a foe to you and your wife; so let him not drive the two of you out of the Garden, for then you will be plunged into affliction.
And thereupon We said, "O Adam! Verily, this is an enemy to you and your wife so let him not drive the two of you out of this Garden so that you are landed into difficulty. You shall then have to toil hard for getting your sustenance."
So We said: O Adam! This is an enemy to you and to your wife; therefore let him not drive you both forth from the garden so that you should be unhappy
Then WE said, `O Adam, this is an enemy to thee and to thy wife; so let him not drive you both out of the garden, lest thou come to grief
We said, “O Adam! Truly this is an enemy unto thee and thy wife. So let him not expel the two of you from the Garden, such that thou wouldst be wretched
Then We said: "O Adam! Surely, this (creature of smokeless flame) is an enemy to you and your wife: So let him not get you both out of the Garden, so that you end up in suffering
We said, “O Adam, this is an enemy to you and your wife. Don’t let him drive you out of Paradise, or you will be miserable.
We said, 'O Adam, this is an enemy to you and to your wife. So do not let him make you leave the Garden, for then you will suffer
So We said, "O Adam, indeed this is an enemy to you and to your wife. Then let him not remove you from Paradise so you would suffer
And We said, 'O Adam! Indeed, this is an enemy to you and to your spouse; So let him not drive you two forth from the garden, So you will be unhappy.
Then We said: "O Adam! verily, this is an enemy to thee and thy wife: so let him not get you both out of the Garden, so that thou art landed in misery
Then We said: "O Adam! verily, this is an enemy to thee and thy wife: so let him not get you both out of the Garden, so that thou art landed in misery
إِنَّ لَكَ أَلَّا تَجُوعَ فِیهَا وَلَا تَعۡرَىٰ ١١٨
In the garden you will never go hungry, feel naked
Surely, you have (a Promise from Us) that you will neither be hungry in it (Paradise) nor you will be naked,
Verily it is thine that thou shalt not hunger therein nor go naked
Verily you will have no hunger or nakedness there
“You will not (feel) hungry therein (for there is no biological – material body) nor naked!”
You will not go hungry in it or suffer from nakedness.
Indeed you will neither be hungry in it nor naked
"Surely it is provided for you that you shall not go hungry therein nor become naked
`It is (provided) for you that here you shall not feel hunger, nor shall you go naked
It is assuredly given to thee neither to hunger therein, nor to go naked
Indeed, you will not be hungry nor naked in there,
“Here you will never suffer from nor without cloths.”
“There is enough there for you not to go hungry nor to go naked
In it, indeed, yousg will never go hungry nor be naked.
Verily, thou hast not to be hungry there, nor naked
"Indeed for you in heaven is that you may never be hungry nor be unclothed."
It is given that in this [garden] you will not go hungry nor naked
Verily we have made a provision for thee, that thou shalt not hunger therein, neither shalt thou be naked
Verily, you have not to be hungry there, nor naked
It has been given to you so that you shall neither become hungry nor naked therein
For to thee is it granted that thou shalt not hunger therein, neither shalt thou be naked
Surely, for you: that you do not remain hungry herein and nor you remain without garment
Truly, it is not for thee that thou hunger in it nor to be naked.
“There is enough for you not to go hungry or go naked…
Here in Paradise you shall go neither hungry nor naked
(for in Paradise) neither are you hungry nor naked
Surely it is granted to thee therein that thou art not hungry, nor naked
It is certainly (ordained) for you that you will neither be hungry therein nor naked,
"It is indeed ordained for you that you shall not be hungry therein nor be naked."
Surely, there is this (comfort) for you (in Paradise) that you will neither feel hungry nor go naked
"You will have in it that you will not go hungry nor need clothes."
"You will have in it that you will not go hungry nor need clothes."
You will have in it that you will not go hungry nor need clothes.
That (E) for you, that you do not starve/be hungry in it, and nor naked/obscenely harmed
Behold, it is provided for thee that thou shalt not hunger here or feel naked
Surely it is (given) to you neither to hunger therein, nor to go naked
It is (vouchsafed) unto thee that thou hungerest not therein nor art naked
In Paradise you will experience no hunger, nakedness
Here you have the privilege that you will not be hungry nor will you be unclad
Certainly it is provided for you that you will not feel hungry therein, neither will you be unclothed,
Of course, here (in paradise), it is your (privilege) that you do not go hungry, nor are you unclad
For you, it is most assuredly a fact that you will neither go hungry therein nor go naked,
"You may rest assured He, Allah added, "that herein never shall you suffer hunger nor go naked"
There is enough provision in Paradise, so you won’t be hungry or unclothed;
Here it is guaranteed that you will never go hungry or unclothed,
For you are not hungry there nor are you exposed.
Here you shall not hunger or be naked
"You are guaranteed never to hunger therein, nor go unsheltered.
In the Garden you will never go hungry or go naked,
In the Garden, you will never go hungry or go naked
Surely for you in it, not be hungry, nor be naked.
(For) verily you will be neither hungry therein, nor naked
It is guaranteed that you shall not hunger here or feel naked,
"Behold, you are living the life of Paradise (on this very earth) where you are guaranteed never to go hungry and never to walk improperly clothed."
Surely it is (ordained) for you that you shall not be hungry therein nor bare of clothing
`It is decreed for thee that thou shalt not hunger therein nor shalt thou be naked
Truly it is for thee that thou shalt neither hunger therein, nor go naked
"In there, there are (enough things) for you not to go hungry nor to go naked
In it, you will never experience hunger or nakedness.
In it you will never go hungry, nor be naked
Indeed, it is [promised] for you not to be hungry therein or be unclothed
Indeed, it is for you not to go hungry therein nor be naked.
"There is therein (enough provision) for thee not to go hungry nor to go naked
"There is therein (enough provision) for thee not to go hungry nor to go naked
وَأَنَّكَ لَا تَظۡمَؤُا۟ فِیهَا وَلَا تَضۡحَىٰ ١١٩
be thirsty, or suffer the heat of the sun.’
you will neither suffer from thirst in it nor you will suffer from the sun.”
Nor that thou shalt thirst therein nor shall suffer from the sun
Nor thirst nor exposure to the sun."
“Indeed, you will neither be thirsty therein (in your new body) nor hot from the sun (due to not having a biological – material body)!”
You will not go thirsty in it or burn in the sun.´
Indeed you will neither be thirsty in it, nor suffer from the sun.’
"And that you shall not go thirsty therein nor suffer the sun’s heat."
`And that here you shall feel no thirst nor will you be exposed to the sun.
neither to thirst therein, nor to suffer the sun.
and you will not be thirsty nor suffer from sun’s heat (or sunburn) in there.”
“Here you will never suffer from thirst nor from the sun’s heat.”
“Nor to suffer from thirst, nor from the Sun’s heat.
Nor will you be thirsty in it nor will you swelter.”
and, verily, thou shalt not thirst therein, nor feel the noonday heat!
"And that you never feel thirsty nor hot sunshine hurt you."
and nor will you go thirsty therein nor suffer from the sunlight.
And there is also a provision made for thee, that thou shalt not thirst therein, neither shalt thou be incommoded by heat
And, verily, you shall not thirst therein, nor suffer from the sun´s heat!"
there, (you shall) neither thirst, nor suffer from the sun.
[see v. 118]
And surely to you: you remain not thirsty herein, and nor you suffer heat.
And, truly, thou wilt not thirst in it nor suffer the heat of the sun.
“…or to suffer from thirst or from the heat of the sun.”
you shall neither suffer from thirst nor from the scorching heat."
nor face thirst or scorching heat."
And that thou are not thirst therein, nor exposed to the sun’s heat
and you will neither be thirsty therein nor be exposed to sun's rays, (because of plenty of food, drinks, clothes and the pleasant environment)."
"And that you shall not be thirsty therein nor shall you feel hot."
And that you will neither feel thirsty here, nor suffer the heat of the sun.
"And you will have in it that you will not go thirsty nor suffer from heat."
"And you will have in it that you will not go thirsty nor suffer from heat."
And you will have in it that you will not go thirsty nor suffer from heat.
And that you do not be thirsty in it, and nor sun stricken/uncovere
and that thou shalt not thirst here or suffer from the heat of the sun."
And that you neither thirst therein, nor suffer the heat (of the sun)."
And that thou thirstest not therein nor art exposed to the sun's heat
thirst, or exposure to the hot Sun."
and you will not be thirsty, nor will you be exposed to sun
And that you will not feel thirsty therein, neither will you suffer from any heat.
And here you are not thirsty, troubled by the (sultry sweltering) sun
Nor feel thirsty, nor suffer from the sun's heat.”
"Nor shall you suffer thirst nor be exposed to the parching heat of the sun"
here you won’t suffer pangs of thirst or the scorching heat of the sun.”
nor will you ˹ever˺ suffer from thirst or ˹the sun’s˺ heat.”
And you are not thirsty there nor are you hot.
you shall not thirst, or feel the scorching heat.‘
"Nor will you thirst therein, nor suffer from any heat."
nor will you go thirsty or suffer the heat of the sun."
nor will you go thirsty or suffer the heat of the sun.”
And you are not thirsty in it, nor sultry.”
And that you shall not be thirsty therein nor suffer (the beat of) the sun
and you shall not thirst here or suffer from the blazing sun.'
"Neither do you go thirsty, nor are you exposed to the burning sun." (Well provided with food, clothing, shelter, the basic needs)
And that you shall not be thirsty therein nor shall you feel the heat of the sun
`And that thou shalt not thirst therein, nor shall thou be exposed to the sun.
and that thou shalt neither thirst therein, nor suffer from the heat of the sun.
"And not to suffer from thirst, nor from the suns heat."
And you won’t be thirsty or suffer from the sun’s heat.”
Nor will you be thirsty in it, nor will you swelter.'
And indeed, you will not be thirsty therein or be hot from the sun."
And indeed, you will not be thirsty therein nor feel the heat of the sun.'
"Nor to suffer from thirst, nor from the sun's heat."
"Nor to suffer from thirst, nor from the sun's heat."
فَوَسۡوَسَ إِلَیۡهِ ٱلشَّیۡطَـٰنُ قَالَ یَـٰۤءَادَمُ هَلۡ أَدُلُّكَ عَلَىٰ شَجَرَةِ ٱلۡخُلۡدِ وَمُلۡكࣲ لَّا یَبۡلَىٰ ١٢٠
But Satan whispered to Adam, saying, ‘Adam, shall I show you the tree of immortality and power that never decays?’
Then Satan whispered to him saying: “O Adam! Shall I lead you to the tree of Eternity and to a kingdom that will never waste away?”
Then the Satan whispered unto him; he said: Adam! shall direct thee to the tree of eternity and a dominion that ageth not
But then Satan tempted him by saying: "O Adam, should I show you the tree of immortality, and a kingdom that will never know any wane?"
Then Satan incited him, “O Adam, shall I inform you of the tree of immortality and of a possession that never deteriorates?”
But Shaytan whispered to him, saying, ´Adam, shall I show you the way to the Tree of Everlasting Life and to a kingdom which will never fade away?´
Then Satan tempted him. He said, ‘O Adam! Shall I show you the tree of immortality, and an imperishable kingdom?’
But Satan made an evil suggestion, saying: "O Adam, shall I lead you to the tree of everlasting life and a kingdom that will never decay?"
But satan made an evil suggestion to him. He said, `Adam! shall I direct you to the tree which leads to eternal life and a kingdom which never decays
Then Satan whispered to him saying, 'Adam, shall I point thee to the Tree of Eternity, and a Kingdom that decays not?
But Satan seduced him, he said: “Adam, should I lead you to the tree of eternity (and immortality) and to a kingdom that does not deteriorate?”
The Satan, however, tempted them whispering: “Adam, may I show you a tree that (eating its fruit) will give you an eternal life and power?”
But Satan whispered wrong to him. He said, “O Adam, will I lead you to the Tree of Eternity and to a kingdom that never decays?
But Satan whispered to him. He said, “O Adam, shall I show you the Tree of Immortality and a kingdom that never decays?”
But the devil whispered to him. Said he, 'O Adam! shall I guide thee to the tree of immortality, and a kingdom that shall not wane?
So the devil incited him, saying, "O Adam, shall I show you the tree of immortality and a kingdom that does not erode?"
So Satan whispered to him he said, “O Adam, may I show you the tree of eternal life and a kingdom that will never decay.”
But Satan whispered evil suggestions unto him, saying, O Adam, shall I guide thee to the tree of eternity, and a kingdom which faileth not
But Satan whispered to him, saying. "O Adam! shall I guide you to the Tree of Immortality, and a kingdom that wastes not away?"
But satan whispered to him saying: 'Adam, shall I direct you the Tree of Eternity and a kingdom which never decays?
But Satan whispered him: said he, "O Adam! shall I shew thee the tree of Eternity, and the Kingdom that faileth not?"
Then Satan whispered to him (and) said: “O Adam! Shall I lead you to the tree of eternity and to a dominion that will never crumble?”
Then, Satan whispered evil to him. He said: O Adam! Will I point thee to the Tree of Infinity and a dominion that will not decay?
Satan whispered to him, saying, “O Adam, shall I lead you to the Tree of Eternity and to a kingdom that never decays?”
-But Satan seduced him saying: "O Adam! Should I show you the Tree of Immortality and an everlasting kingdom?"
But Satan seduced him, saying: "Adam! Shall I direct you to a tree of eternal life and an abiding kingdom?"
But the devil made an evil suggestion to him; he said: O Adam, shall I lead thee to the tree of immortality and a kingdom which decays not
But the devil whispered to him saying. "O Adam! shall I lead you to the tree of eternity and a kingdom that has no downfall?"
Then the Satan seduced him, saying, "O Adam! Shall I show you the tree of immortality and a kingdom that shall not decay?"
But Satan suggested him (an) idea. He said: ‘O Adam! Shall I inform you of the tree of immortality (in the Paradise of Allah’s nearness), and also the (secret of that divine) dominion which will neither fall nor cease to exist?
But the devil whispered to him, he said: "O Adam, shall I lead you to the tree of immortality and a kingdom which will not waste away"
But the devil whispered to him, he said: "O Adam, shall I lead you to the tree of immortality and a kingdom which will not waste away?"
But the devil whispered to him, he said: "O Adam, shall I lead you to the tree of immortality and a kingdom which will not waste away?"
So the devil inspired and talked to him, he said: "You Adam, do I guide you on (to) the immortality's/eternity's tree, and possession and free will/kingdom (that) does not wear out?"
But Satan whispered unto him, saying: "O Adam! Shall I lead thee to the tree of life eternal; and [thus] to a kingdom that will never decay?"
Then Ash-Shaytan (The Ever-Vicious, i.e., the Devil) whispered to him. He said, "O Adam, shall I indicate to you the Tree of Eternity and a Kingdom that does not decay?"
But the devil whispered to him, saying: O Adam! Shall I show thee the tree of immortality and power that wasteth not away
Satan, trying to seduce him, said, "Adam, do you want me to show you the Tree of Eternity and the Everlasting Kingdom?"
Then the Satan instigated him. He said, .‘Adam, shall I guide you to the tree of eternity and to an empire that does not decay?
Thus, ‘Satan’ whispered lies in his ear, saying: "O’ ‘Adam’, shall I lead you into the tree of eternity, and into a kingdom that never decays.”
Yet Shaitan whispered (and aroused) doubts in his mind saying, "Oh Adam, shall I show you the tree of immortality, and the domain that has no demise?"
But the devil whispered lies in his ear, saying: "O’ Adam, shall I lead you into the tree of eternity, and into a kingdom that will never decay?”
But AL-Shaytan sneakingly whispered to him, instigating evil. He said to Adam: "Shall I show you the tree of eternity and the kingdom which suffers no declension!"
Satan whispered to him and said, “Adam, shall I show you the tree of eternity and power that will never diminish?”
But Satan whispered to him, saying, “O Adam! Shall I show you the Tree of Immortality and a kingdom that does not fade away?”
Then the devil whispered to him, saying: oh Adam, shall I direct you to the tree of eternity and a kingdom which does not diminish?
But Satan whispered to him, saying: ‘Adam, shall I show you the Tree of Immortality and an imperishable kingdom?‘
But the devil whispered to him, saying, "O Adam, let me show you the tree of eternity and unending kingship."
Then Satan whispered to him, saying, "Adam, shall I show you the tree of immortality and a kingdom that will never decay?"
Then Satan whispered to him, saying, “Adam, shall I show you the tree of immortality and a kingdom that will never decay?”
So, Satan whispered to him. He said, “O Adam, shall I usher you upon the Eternity Tree, and a kingdom that never decays?”
Then Satan whispered (evil suggestions) to him, saying: 'O Adam! Shall I guide you to the Tree of Eternity and to a kingdom that never decays
But Satan whispered to him, saying: 'Adam, shall I lead you to the tree of life eternal, and to a kingdom that will never decay?'
But Satan whispered to him (The selfish desire was teaching him a sinister lesson), "O Adam! Shall I lead you to the tree of eternal life and ownership that is ever-lasting?"
But the Shaitan made an evil suggestion to him; he said: O Adam! Shall I guide you to the tree of immortality and a kingdom which decays not
But Satan whispered evil suggestions to him. He said, `O Adam, shall I direct thee to the tree of eternity, and to a kingdom that never decays?
Then Satan whispered to him. He said, “O Adam! Shall I show thee the Tree of Everlastingness and a kingdom that never decays?
Then Satan whispered evil to him: And he said: "O Adam! Shall I lead you to the tree of eternity and to a kingdom that never declines (or spoils)?"
Then Satan whispered to him, suggesting, “O Adam, Shall I lead you to the tree of eternity and a kingdom that never decays?”
But Satan whispered to him. He said, 'O Adam, shall I show you the Tree of Immortality, and a kingdom that never decays?'
Then Satan whispered to him; he said, "O Adam, shall I direct you to the tree of eternity and possession that will not deteriorate?"
But the devil whispered to him. He said, 'O Adam! Shall I direct you to the tree of immortality, and a kingdom that shall not wane?'
But Satan whispered evil to him: he said, "O Adam! shall I lead thee to the Tree of Eternity and to a kingdom that never decays?"
But Satan whispered evil to him: he said, "O Adam! shall I lead thee to the Tree of Eternity and to a kingdom that never decays?"
فَأَكَلَا مِنۡهَا فَبَدَتۡ لَهُمَا سَوۡءَ ٰتُهُمَا وَطَفِقَا یَخۡصِفَانِ عَلَیۡهِمَا مِن وَرَقِ ٱلۡجَنَّةِۚ وَعَصَىٰۤ ءَادَمُ رَبَّهُۥ فَغَوَىٰ ١٢١
and they both ate from it. They became conscious of their nakedness and began to cover themselves with leaves from the garden. Adam disobeyed his Lord and was led astray
Then they both ate from that tree, so their private parts appeared to them, and they began to stick on themselves from leaves of the garden (for covering). Thus Adam disobeyed his Lord, so he went astray.
Then the twain ate thereof; so there became disclosed to them their shame, and they began sewing upon them selves some of the leaves of the Garden, so Adam disobeyed his Lord, and erred
And both ate of (its fruit), and their hidden parts were exposed to one another, and they patched the leaves of the garden (to hide them). Adam disobeyed his Lord, and went astray
They both (consciousness and body) ate from it (the tree of corporeality)! So they perceived their body and tried to cover it with the leaves of Paradise (they tried to cover their sense of corporeality with the awareness of their non-corporeal eternal nature). And Adam disobeyed his Rabb (succumbed to his ego) and his way of life erred (as a result of being veiled to the reality of the Names comprising his essence).
So the two of them ate from it and their private parts were disclosed to them and they started stitching together the leaves of the Garden to cover themselves. Adam disobeyed his Lord and became misled.
So they both ate of it, and their nakedness became evident to them, and they began to stitch over themselves with the leaves of paradise. Adam disobeyed his Lord, and went amiss
They both ate of it, so their shameful parts (and all the seemingly evil impulses in their creation) were apparent to them, and both began to cover themselves with leaves from the Garden. Adam disobeyed his Lord and fell into error
So they (Adam and his wife) ate from that (tree), so that their shortcomings became unveiled to them and they began to cover themselves with the leaves of the garden. Adam did not observe the commandment of his Lord, so he became miserable
So the two of them ate of it, and their shameful parts revealed to them, and they took to stitching upon themselves leaves of the Garden. And Adam disobeyed his Lord, and so he erred
So, they both ate from it, then their shame (their private parts) appeared to them, and they began to put patches of leaves of the paradise over themselves (to cover their genitals). Adam disobeyed his Lord, so he erred.
When they ate of that fruit, they found themselves naked and began to cover themselves with the leaves of the trees. This is how Adam disobeyed his Lord and fell
So they both ate of the tree, and so their nakedness appeared to them. They began to sew together, for their clothes, leaves from the garden. Thus did Adam ignore his Lord, and allow himself to be seduced
So theydl ate from it, whereupon their private parts became exposed to them, and they started covering themselves with the leaves of the Garden. Thus Adam disobeyed his Lord and was deluded.
And they eat therefrom, and their shame became apparent to them; and they began to stitch upon themselves some leaves of the garden; and Adam rebelled against his Lord, and went astray
So they both ate from it - thereupon their shame became manifest to them, and they started applying on themselves the leaves of heaven; and Adam lapsed in obeying his Lord, so did not reach his goal. (Of achieving immortality
So they both ate from it and immediately their stark nakedness became apparent to them and they began to sew around themselves [the covering] from the leaves of the garden and Adam disobeyed His Lord so he became constricted.
And they both ate thereof: And their nakedness appeared unto them; and they began to sew together the leaves of paradise, to cover themselves. And thus Adam became disobedient unto his Lord, and was seduced
And they ate there from, and their shame became apparent to them; and they began to stitch upon themselves some leaves of the garden; and Adam rebelled against his Lord, and went astray
They both ate of it, and their shameful parts appeared to them, whereupon they began to stitch upon themselves leaves from the Garden. And so it was,Adam erred and disobeyed his Lord
And they both ate thereof, and their nakedness appeared to them, and they began to sew of the leaves of the Garden to cover them, and Adam disobeyed his Lord and went astray
Then both ate of that (tree); instantly became exposed to both of them their bodies (which were provided with a natural garment. This garment probably melted or broke-up under the poisonous effect of the material ingested from the forbidden tree). And both placed: they both do attach on their two (selves) out of the (extra-large size) leaf from the orchard. And Adam disobeyed his Nourisher-Sustainer (out of forgetfulness), so he strayed
Then, they both ate from that so the intimate parts of both showed to both themselves. Both of them took to doing stitching together over both from the leaves of the Garden. And Adam rebelled against his Lord and he erred.
As a result, they both [Adam and Eve] ate of the (forbidden tree). Their nudity appeared to them. They began to sew together [for clothes] leaves from Paradise. This is how Adam disobeyed his Lord and sinned.
They both ended up eating the fruit of the forbidden tree. As a result their private parts became apparent to them and they both began to cover themselves with the leaves from the Garden. Thus did Adam disobey His Lord and go astray
Then the two of them ate the fruit of that tree and their shameful parts became revealed to each other, and they began to cover themselves with the leaves from the Garden. Thus Adam disobeyed his Lord and strayed into error
So they both ate of it, then their evil inclinations became manifest to them, and they began to cover themselves with the leaves of the garden. And Adam disobeyed his Lord, and was disappointed
So they both ate from it, consequently their shame became manifest to them and they both began to cover themselves with the leaves of the garden, and Adam disobeyed his Fosterer therefore he went astray.
And they both succumbed to the satanic seduction, and then their sexuality got opened to them, and they both began to cover themselves with leaves of the garden. And Adam disobeyed his Lord and thus deviated from the right path
So (in fondness of that station of eternal nearness to Allah) both ate the fruit of that tree. So, their private parts became exposed to them, and both began to stick to their (bodies) the leaves of (the trees in) Paradise. And Adam made a mistake (by way of omission) in (understanding) his Lord’s command.* So he could not achieve the aim (of eternal life in Paradise)
So they both ate from it, and their wickedness became apparent for them, and they began to place leaves on themselves from the garden. Adam had disobeyed his Lord, and had gone astray
So they both ate from it, and their bodies became apparent to them, and they began to place leaves on themselves from the paradise. Adam had disobeyed his Lord, and had gone astray.
So they both ate from it, and their bodies became apparent to them, and they began to place leaves on themselves from the paradise. Adam had disobeyed his Lord, and had gone astray.
So they ate from it, so their (B)'s shameful genital private parts to be covered appeared to them (B), and they (B) started and continued (to) stick (B) on them (B) from the Paradise's leaves , and Adam disobeyed his Lord, so he was misguided/failed
And so the two ate [of the fruit] thereof: and thereupon they became conscious of their nakedness and began to cover themselves with pieced-together leaves from the garden. And [thus] did Adam disobey his Sustainer, and thus did he fall into grievous error
So the two of them ate of it, (and) so their shameful parts became displayed to them, and they took to splicing upon themselves (some) of the leaves of the Garden. And ??dam disobeyed his Lord; so he became misguided
Then they twain ate thereof, so that their shame became apparent unto them, and they began to hide by heaping on themselves some of the leaves of the Garden. And Adam disobeyed his Lord, so went astray
Adam and his wife ate (fruits) from the tree and found themselves naked. Then they started to cover themselves with the leaves from the garden. Adam disobeyed his Lord and went astray
So, both of them [‘Adam and Hawwa‘ (Eve)]ate from it, and their parts of shame were exposed to them, and they started stitching on themselves some of the leaves of Paradise. And ‘Adam disobeyed his Lord, and erred
They both ate of it, and so their shameful parts appeared to them. And they began to cover themselves with the leaves of the garden. Consequently, ‘Adam’ disobeyed his Lord and went astray.
Both of them _ (Adam and his wife) _ ate its fruit and their genitalia became visible to them. With the leaves of the Garden of Eden they began to cover themselves. Adam disobeyed his Lord and went astray
So both of them ate of it, and their private parts were exposed to them. Thus, they began to cover themselves with the leaves of the Garden. (In truth) Adam did disobey his Lord and so fell into temptation and put forth his hand unto iniquity.
Deceived by AL-Shaytan's allurement and consenting to his enticement, they both ate of the tree and there, their private parts were exposed wherefore they realized how shameful this was. They kept collecting leaves from the trees of Paradise -to cover their naked bodies which aroused their sense of shame- and there, has Adam disobeyed Allah, His Creator, and strayed from the path of righteousness
So both ate from it, and instantly became aware of their nakedness, so they began covering themselves with the leaves of Paradise. Adam forgot his Lord’s command and failed.
So they both ate from the tree and then their nakedness was exposed to them, prompting them to cover themselves with leaves from Paradise. So Adam disobeyed his Lord, and ˹so˺ lost his way.
So they both ate from it and their bodies became apparent to them and they began to cover themselves with leaves from the garden, and Adam disobeyed his Lord and went astray.
They both ate from it, so that they saw their shameful parts and began to cover themselves with the leaves of the Garden. Thus did Adam disobey his Lord and stray from the right path
They ate from it, whereupon their bodies became visible to them, and they tried to cover themselves with the leaves of Paradise. Adam thus disobeyed his Lord, and fell.
And they both ate from it, so that their nakedness became apparent to them, and they began to cover themselves with the leaves from the Garden. Adam disobeyed his Lord and was led astray.
And they both ate from it so that their nakedness became apparent to them, and they began to cover themselves with the leaves from the Garden. Adam disobeyed his Lord and was led astray.
So, they ate from it; so, it appeared to them their sex organs, and they persisted to coat themselves with Paradise's leaves. And Adam disobeyed his Lord, so he was tempted.
So they both ate of it (the forbidden tree), then their shameful parts became exposed to them, and they both took to stitching upon themselves leaves of the Garden. And (thus) Adam disobeyed his Lord, and went astray
They both ate of its fruit; and thereupon their shameful parts became visible to them, and they began to cover themselves with pieced-together leaves from the Garden. Thus did Adam disobey his Lord, and thus did he stray into error.
Man and woman both ate the fruit of the Tree. People started dividing among themselves and their basic necessities of life ceased to remain guaranteed. They had to toil and contend with one another to earn their livelihood. This exposed the flaws in their character. They tried to hide their selfish behavior with superficial courtesy. Adam and his mate had disobeyed their Lord and gone astray.
Then they both ate of it, so their evil inclinations became manifest to them, and they both began to cover themselves with leaves of the garden, and Adam disobeyed his Lord, so his life became evil (to him)
Then they both ate thereof, so that their nakedness became manifest to them, and they began to cover themselves with the leaves of the garden. And Adam observed not the commandment of his Lord, so his life became miserable
So they both ate therefrom. Then their nakedness was exposed to them, and they began to sew together the leaves of the Garden. Adam disobeyed his Lord, and so he erred
Then, they (Adam and his wife) both ate from the tree, and so their nakedness (private parts) appeared to (could be seen by) them: They began to sew together, for their covering, leaves from the Garden (Paradise): Thus Adam disobeyed His Lord, and allowed himself to be misled (into wrong conduct)
So they ate from it, and their nakedness was revealed to them. Consequently, they started covering themselves with leaves from the Garden. Adam disobeyed his Lord and strayed.
And so they ate from it; whereupon their bodies became visible to them, and they started covering themselves with the leaves of the Garden. Thus Adam disobeyed his Lord, and fell
And Adam and his wife ate of it, and their private parts became apparent to them, and they began to fasten over themselves from the leaves of Paradise. And Adam disobeyed his Lord and erred
And they both ate of it, and their shame became apparent to them; and they began to stitch on themselves leaves of the garden; and Adam rebelled against his Lord, and he erred.
In the result, they both ate of the tree, and so their nakedness appeared to them: they began to sew together, for their covering, leaves from the Garden: thus did Adam disobey his Lord, and allow himself to be seduced
In the result, they both ate of the tree, and so their nakedness appeared to them: they began to sew together, for their covering, leaves from the Garden: thus did Adam disobey his Lord, and allow himself to be seduced
ثُمَّ ٱجۡتَبَـٰهُ رَبُّهُۥ فَتَابَ عَلَیۡهِ وَهَدَىٰ ١٢٢
later his Lord brought him close, accepted his repentance, and guided him
Then (after repentance) his Lord chose him, turned to him with forgiveness, and gave him guidance.
Thereafter his Lord accepted him, and relented toward him, and guided him
Then his Lord chose him and relented towards him, and showed him the way
Then his Rabb chose him and purified him, He accepted his repentance and enabled him to reach his essential reality!
But then his Lord chose him and turned to him and guided him.
Then his Lord chose him, and turned to him clemently, and guided him
Thereafter his Lord chose him (for His favor), accepted His repentance, and bestowed His guidance upon him
Then (it came to pass that) his Lord chose him (for His benedictions) and turned to him with mercy and guided (him) to the right path
Thereafter his Lord chose him, and turned again unto him, and He guided him
Then his Lord chose him, and He turned to him (in mercy) and guided him.
Later (after going through a series of humiliating experiences) the Lord chose him (as His first Prophet for mankind) and gave him the guidance
But his Lord, the Caller, chose him. He turned to him and gave him guidance
Then his Lord recalled him and granted him repentance and accepted it from him and guided (him).
Then his Lord chose him, and relented towards him, and guided him
Then his Lord chose him, and inclined towards him with His mercy, and guided him
Thereafter his Lord selected him and accepted his repentance and guided [him].
Afterwards his Lord accepted him, on his repentance, and was turned unto him, and directed him
Then his Lord chose him, and relented towards him, and guided him
But afterwards his Lord chose him; He turned again towards him and guided him
Afterwards his Lord chose him for himself, and was turned towards him, and guided him
Then his Nourisher-Sustainer chose him and He turned to him (in Forgiveness) and provided guidance
Again, his Lord elected him. Then, He turned in forgiveness to him and guided him.
But his Lord chose him. (Allah) turned to him and gave him guidance.
Later on Adam repented and his Lord chose him, accepted his repentance and gave him guidance
Thereafter his Lord exalted him, accepted his repentance, and bestowed guidance upon him
Then his Lord chose him, so He turned to him and guided (him)
Then his Fosterer chose him and turned to him (mercifully) and guided him.
Then his Lord chose him, so He accepted his repentance and guided him
Then his Lord chose him (for His nearness and Prophethood), and turned to him (in His exceptional forgiveness and mercy), and showed the path to the coveted destination
Then his Lord recalled him, and He forgave him and gave guidance to him
Then his Lord recalled him, and He forgave him, and gave guidance to him.
Then his Lord recalled him, and He forgave him, and gave guidance to him.
Then His Lord chose/purified him, so He forgave on him, and guided
Thereafter, [however,) his Sustainer elected him [for His grace], and accepted his repentance, and bestowed His guidance upon him
Thereafter his Lord selected him; so He relented to him, and He guided him
Then his Lord chose him, and relented toward him, and guided him
His Lord forgave him, accepted his repentance, and gave him guidance
Thereafter his Lord chose him. So He accepted his repentance and gave (him) guidance
Thereafter, his Lord chose him, turned unto him in forgiveness and guided him.
Later, his Lord favored him, granted him forgiveness and guided him
Thereafter, his Lord chose him, turned unto him in forgiveness and enlightened his path to the truth.
But Allah, his Creator, reclaimed him and relented in mercy to him and guided him to the path of righteousness
Then your Lord forgave him, chose him and guided him.
Then his Lord chose him ˹for His grace˺, accepted his repentance, and guided him ˹rightly˺.
Then His Lord chose him and turned back to him and guided him.
Then his Lord chose him; He relented towards him and rightly guided him
Subsequently, his Lord chose him, redeemed him, and guided him.
But later, his Lord chose to bring him closer, accepted his repentance, and guided him.
But later, his Lord chose to bring him closer, accepted his repentance, and guided him.
Then his Lord elected him, so He repented upon him, and guided him.
Then his Lord chose him, so He turned unto him (mercifully) and guided him
Then his Lord elected him [for His grace], accepted his repentance, and bestowed His guidance upon him.
Thereafter his Lord elected him and accepted his repentance and guided him
Then his Lord chose him, so He turned to him and guided (him)
Then his Lord chose him for HIS grace, and turned to him with mercy and guided him
Then his Lord chose him, and relented unto him and guided [him]
Then his Lord chose him (again for His Grace): He (Allah) turned to him with forgiveness, and gave him guidance
But then, his Lord selected him, accepted his repentance, and provided guidance.
But then his Lord recalled him, and pardoned him, and guided him
Then his Lord chose him and turned to him in forgiveness and guided [him]
Then his Lord chose him, and relented on him, and guided.
But his Lord chose him (for His Grace): He turned to him, and gave him Guidance
But his Lord chose him (for His Grace): He turned to him, and gave him Guidance
قَالَ ٱهۡبِطَا مِنۡهَا جَمِیعَۢاۖ بَعۡضُكُمۡ لِبَعۡضٍ عَدُوࣱّۖ فَإِمَّا یَأۡتِیَنَّكُم مِّنِّی هُدࣰى فَمَنِ ٱتَّبَعَ هُدَایَ فَلَا یَضِلُّ وَلَا یَشۡقَىٰ ١٢٣
God said, ‘Get out of the garden as each other’s enemy.’ Whoever follows My guidance, when it comes to you [people], will not go astray nor fall into misery
(Allah) said: “Get down you both together from here (Paradise to earth); some of you are an enemy to some others. If guidance comes to you from Me, then whoever follows My Guidance neither will go astray, nor will fall into distress;
He said: get ye twain down therefrom together: some of you an enemy unto some others; then if there cometh unto you from Me guidance, whosoever followeth My guidance shall neither go astray nor be distressed
(And) said: "Go down hence together, one the enemy of the other. Then will guidance come to you from Me; and whoever follows My direction will neither be disgraced nor be miserable
(His Rabb) said, “Go down both of you (consciousness and its bodily partner that will eventually be left behind) as enemies to one another! When guidance (reminder of your reality) comes to you from Me, whoever follows My guidance (the reality of which I inform you) he will not deviate and will not become unfortunate!”
He said, ´Go down from it, all of you, as enemies to one another! But when guidance comes to you from Me, all those who follow My guidance will not go astray and will not be miserable.
He said, ‘Get down both of you from it, all together, being enemies of one another! Yet, should any guidance come to you from Me, those who follow My guidance will not go astray, nor will they be miserable
We said: "Go down from here, the two of you, all together (with Satan, and henceforth you will live a life,) some of you being the enemies of others. If there comes to you from Me a guidance (like a Book through a Messenger), then whoever follows My guidance (and turns to Me with faith and worship), will not go astray, nor will he be unhappy
(The Lord) said, `Go hence! both parties one and all, you being enemies one to another. There shall most certainly come to you guidance from Me, (bear in mind the law that) he who follows My guidance shall not be lost, nor shall he be unhappy
Said He, 'Get you down, both of you together, out of it, each of you an enemy to each; but if there comes to you from Me guidance, then whosoever follows My guidance shall not go astray, neither shall he be unprosperous
He said: “Go down from it both of you together. Some of you will be enemies of the others. And when guidance comes to you from Me, then anyone who follows My guidance will not lose (the right path) and he will not be unhappy,
The Lord said: “Leave the Paradise. You will find out that some of you will become the enemies of each other! I will send you the guidance. Whoever follows it, will not get lost nor become miserable.”
He said, “Go down all together from the garden, with enmity between yourselves, but if, as is sure, there comes to you guidance from Me, whoever follows My guidance, will not lose his way, nor fall into misery
He said, “Descend from it, all together, some of you as enemies of some others. But whenever guidance comes to you from Me, whoever follows My guidance will neither go astray nor suffer.
Said he, 'Go down, ye twain, therefrom altogether, some of you foes to the other. And if there should come to you, from me a guidance; then whoso follows my guidance shall neither err nor be wretched
He said, "Both of you go down from heaven, one of you is an enemy to the other; then if the guidance from Me comes to you - then whoever follows My guidance, will not go astray nor be ill-fated."
He said, “Both of you go down from here [the garden] altogether and be [henceforth] enemy unto one another but if ever a guidance comes to you from Me, whosoever follows My guidance, he will not go astray nor will he fall in misery.
And God said, get ye down hence, all of you: The one of you shall be an enemy unto the other. But hereafter shall a direction come unto you from me: And whosoever shall follow my direction, shall not err, neither shall he be unhappy
Said he, "Go down, you twain, there from altogether, some of you foes to the other. And if there should come to you from Me a guidance; then whoever follows My guidance shall neither err nor come to grief
'Both of you, together, go down out of it (the Garden) each of you an enemy to the other, ' He said: 'but, if My Guidance comes to you, whosoever followsMy Guidance shall neither go astray nor be unprosperous
And God said, "Get ye all down hence, the one of you a foe unto the other. Hereafter shall guidance come unto you from me; And whoso followeth my guidance shall not err, and shall not be wretched
(Allah) said: “Both of you shift from here together; some of you are an enemy to some (others). So if what comes to you from Me as guidance, so whoever obeyed My Guidance — then he does not go astray and does not fall in distress
He said: Get you both down from here altogether, some of you an enemy to some others. Then, if guidance approaches you from Me, then, whoever followed My Guidance, neither will he go astray, nor will he be in despair.
He said, “All of you [people] get down from [Paradise]. Some of you will be enemies to others. When guidance comes from Me, whoever follows My guidance will not lose his/her way or suffer.
saying: "Get down from here all of you (Adam, Eve and Iblees); you will remain enemies to one another, whenever there comes to you guidance from Me and whosoever will follow My guidance will neither go astray nor get into trouble
and said: "Get down, both of you, (that is, man and Satan), and be out of it; each of you shall be an enemy to the other. Henceforth if there comes to you a guidance from Me, then whosoever follows My guidance shall neither go astray nor suffer misery
He said: Go forth here from both -- all (of you) -- one of you (is) enemy to another. So there will surely come to you guidance from Me; then whoever follows My guidance, he will not go astray nor be unhappy
He said, "Go down from here both of you together, some of you (will be) enemies of others, but when guidance comes to you from Me, then whoever follows My guidance, he will neither go astray nor face distress.
Allah said, "Down you both (Adam & Satan) go, together, in reciprocal enmity. And whenever Guidance comes to you from Me, then all those who follow My Guidance shall not go astray or be miserable."
(Allah) said: ‘Go down from here, all of you. Some of you will be enemies to some others. Then if there comes to you any Guidance (Revelation) from Me, whoever will follow My Guidance will neither lose the straight path (in the world), nor face misfortune (in the Hereafter)
He said: "Descend from this, all of you, for you are enemies to one another. So, when My guidance comes to you, then whoever follows My guidance, he will not go astray nor suffer."
He said: "Descend from this, all of you, for you are enemies to one another. So, when My guidance comes to you, then, whoever follows My guidance, he will not go astray nor suffer."
He said: "Descend both of you from this-all of you. You are enemies to one another. So, when My guidance comes to you, then, whoever follows My guidance, he will not go astray nor suffer."
He said: "You (B) descend/drop from it all together , some of you to some (you are to each other) an enemy, so when guidance from Me comes to you, so who followed My guidance, so he does not become misguided and nor become miserable/unhappy
saying: "Down with you all from this [state of innocence, and be henceforth] enemies unto one another! None the less, there shall most certainly come unto you guidance from Me: and he who follows My guidance will not go astray, and neither will he be unhappy
Said He, "Get down, you two altogether out of it; some of you an enemy to some (others); yet, in case ever there definitely comes to you from Me guidance, then whoever closely follows My guidance, so he will not err away, nor will he be wretched
He said: Go down hence, both of you, one of you a foe unto the other. But when there come unto you from Me a guidance, then whoso followeth My guidance, he will not go astray nor come to grief
God then told them, "Get out of here all of you; you are each other's enemies. When My guidance comes to you, those who follow it will not go astray nor will they endure any misery
He said (to ‘Adam and Iblis), .Go down from here, all of you, some of you enemies of some others. Then, should some guidance come to you from Me, the one who follows My guidance shall not go astray, nor shall he be in trouble
(Allâh) said: "Go down hence, both of you, together, some of you being the enemies of others. So there will certainly come to you divine guidance from Me. Then whosoever follows My divine guidance will not go astray nor suffer through considerable hardship.
(Allah) said, "Get down from here! Both of you _ (Adam and Shaitan)! You are each other´s enemy. Whoever follows the guidance _ when the guidance from Me arrives _ will not go astray, and will not be miserable."
(Allâh) said: "Get down (from Paradise), all of you, as enemies of one another. Yet if there should come to you the Word of Knowledge from Me, then whoever yield to My Word- (the Qur’ān)- will neither deviate from the path of truth nor suffer through considerable hardship.
"upon Our Command", Allah said "We down both of you upon, together with AL- Shaytan from hence with mutual enmity to each other" - "You shall receive from Me the spirit of truth guiding into all truth, and he who follows the path of righteousness and Providence his guide shall not err nor suffer spiritual death nor moral ruin"
Allah said, “Get down from here, all of you as enemies of one another. If guidance comes to you from Me, whoever follows My guidance will not be misguided nor be miserable.
Allah said, “Descend, both of you, from here together ˹with Satan˺ as enemies to each other. Then when guidance comes to you from Me, whoever follows My guidance will neither go astray ˹in this life˺ nor suffer ˹in the next˺.
He said: Get down from here, all of you, as enemies one to another. then when a guidance reaches you from Me, whoever then follows My guidance, he will not go astray nor be distressed.
Get you down hence, both, all together‘ He said, ‘and may you be enemies to each other. When My guidance is revealed to you, he that follows it shall neither err nor grieve
He said, "Go down therefrom, all of you. You are enemies of one another. When guidance comes to you from Me, anyone who follows My guidance will not go astray, nor suffer any misery.
[God] said, "Go down from it, all of you, as enemies to one another. But when guidance comes to you from Me, then whoever follows My guidance will neither go astray [in this world] nor suffer [in the Hereafter].
[God] said, “Go down from it, all of you, as enemies to one another. But when guidance comes to you from Me, then whoever follows My guidance will neither go astray [in this world] nor suffer [in the Hereafter].
He said, “Land from it both of you, altogether; some of you are enemies for some others. So, whenever guidance comes to you from Me, So, whoever follows My guidance, so he will not stray, nor be unhappy.
(Allah) said: 'Get you down, both of you, all together, from it (the Garden), with enmity one to another. So if there comes to you a guidance from Me, then (be sure) whoever follows My guidance, will not lose his way nor fall into misery
'Get down, both of you, and be out of it;' He said, 'each of you shall be an enemy to the other. When guidance shall come to you from Me, he who follows My guidance will not go astray, nor will he suffer misery;
He said, "Go down hence, O humans, males and females, foes to one another competing for sustenance! Nonetheless, there shall most certainly come to you guidance from Me. And whoever follows My Guidance will not go astray, nor will face hardship." (Nations who adopt Divine Principles, their economy will be abundant)
He said: Get forth you two therefrom, all (of you), one of you (is) enemy to another. So there will surely come to you guidance from Me, then whoever follows My guidance, he shall not go astray nor be unhappy
God said, `Go forth both of you from here; some of you will be enemies of others. And if there comes to you guidance from ME, then whoso will follow MY guidance, will not go astray, nor will he come to grief
He said, “Get down from it, both you together, each of you an enemy to the other. And if guidance should come unto you from Me, then whosoever follows My Guidance shall not go astray, nor be wretched
He said: "Get you down, both of you— All together from the Garden (Paradise), with hate (and anger) between one another: Then if, as it is for sure, guidance comes to you from Me, then whosoever follows My guidance, will not lose his way, nor fall (deep) into sorrow
He commanded, “Descend from it, all of you, some of you enemies to others. However, when guidance from Me comes to you, those who follow My guidance will neither go astray nor be miserable.
He said, 'Go down from it, altogether; some of you enemies of some others. But whenever guidance comes to you from Me, whoever follows My guidance, will not go astray, nor suffer
[ Allah ] said, "Descend from Paradise - all, [your descendants] being enemies to one another. And if there should come to you guidance from Me - then whoever follows My guidance will neither go astray [in the world] nor suffer [in the Hereafter]
He said, 'Go down, you two, from it all together, some of you an enemy to some. And if there should come to you from me guidance; then whoever follows My guidance shall neither err nor be unhappy.
He said: "Get ye down, both of you,- all together, from the Garden, with enmity one to another: but if, as is sure, there comes to you Guidance from Me, whosoever follows My Guidance, will not lose his way, nor fall into misery
He said: "Get ye down, both of you,- all together, from the Garden, with enmity one to another: but if, as is sure, there comes to you Guidance from Me, whosoever follows My Guidance, will not lose his way, nor fall into misery
وَمَنۡ أَعۡرَضَ عَن ذِكۡرِی فَإِنَّ لَهُۥ مَعِیشَةࣰ ضَنكࣰا وَنَحۡشُرُهُۥ یَوۡمَ ٱلۡقِیَـٰمَةِ أَعۡمَىٰ ١٢٤
but whoever turns away from it will have a life of great hardship. We shall bring him blind to the Assembly on the Day of Resurrectio
but whoever will turn away from My Remembrance, then surely him will have a life of hardship, and I will raise him up blind on the Day of Resurrection.”
And whosoever turneth away from My admonition, for him verily will be a livelihood shrunken, and We shall raise him up on the Day of Judgment sightless
But he who fails to heed My warning will have his means restricted; and on the Day of Resurrection We shall raise him blind."
And he who turns away from My dhikr (the absolute reality of which I have reminded him), indeed, he will have a restricted life (limited by the conditions of his body and mind), and We will resurrect him as blind in the period of Doomsday.”
But if anyone turns away from My reminder, his life will be a dark and narrow one and on the Day of Rising We will gather him blind.´
But whoever disregards My remembrance, his shall be a wretched life, and on the Day of Resurrection We shall raise him blind.’
"But as for him who turns away from My remembrance (and from the Book), his will be a suffocated life, and We will raise him up blind on the Day of Resurrection."
`But he who turns away from My remembrance, he shall surely lead a straitened life. And (what is more,) We shall raise him up blind on the Day of Resurrection.
but whosoever turns away from My remembrance, his shall be a life of narrowness, and on the Resurrection Day We shall raise him blind.
and whoever stays away from My reminder then indeed he will have a hard life and We will gather him as a blind on the Resurrection Day.”
“As for the one who refuses to worship me, he will have a miserable life and will be raised blind on the Day of Resurrection.”
“But whoever turns away from My message, indeed for him is a shallow life, and We will raise him up blind on the Day of Accountability.
But whoever has disregarded My Reminder—for him is a miserable life, and We will herd him on the Day of Resurrection blind.”
But he who turns away from my reminder, verily, for him shall be a straitened livelihood; and we will gather him on the resurrection day blind!
"And the one who turned away from My remembrance - for him is a confined existence, and We shall raise him blind on the Day of Resurrection."
But whoever turns away from My remembrance truly for him shall be a constricted livelihood and We will gather him [unto Us] a blind on the day of resurrection.”
but whosoever shall turn aside from my admonition, verily he shall lead a miserable life, and we will cause him to appear before us on the day of resurrection, blind
But he who turns away from Remembrance of Me, verily, for him shall be a narrow life; and I shall bring him blind to the assembly on the Day of Resurrection."
but whosoever turns away from My remembrance, his life shall be narrow and on the Day of Resurrection We shall raise him blind.
But whoso turneth away from my monition, his truly shall be a life of misery: And We will assemble him with others on the day of Resurrection, blind."
And whoever avoided My Zikr (‘Message), then certainly for him is a constrained economy, and We shall raise him on the Day of Resurrection as a blind person.
And whoever turned aside from My Remembrance, then, truly, for him is a livelihood of narrowness. And We will assemble him on the Day of Resurrection unseeing.
“As for whoever turns from My remembrance, truly for him/her is a shallow life. We shall raise him/her up unseeing on the Day of Resurrection.
but the one who will turn away from My reminder shall live a meager life and We shall raise him back to life as a blind person on the Day of Resurrection."
But whosoever turns away from this Admonition from Me shall have a straitened life; We shall raise him blind on the Day of Resurrection,"
And whoever turns away from My Reminder, for him is surely a straitened life, and We shall raise him up blind on the day of Resurrection
And whoever turns away from My reminder, then his life will certainly be miserable and We will raise him blind on the day of resurrection."
"And he who turns away from My Reminder shall lead a hard life. and We will raiseh him on the Day of Resurrection, blind."
And whoever turns away from My direction and guidance (i.e., remembrance and advice), his worldly sustenance will be narrowed, and We shall raise him blind on the Day of Resurrection (as well).
"And whoever turns away from My remembrance, then he will have a miserable life, and We will raise him blind on the Day of Resurrection."
"And whoever turns away from My remembrance, then he will have a miserable life, and We will raise him blind on the Day of Resurrection."
And whoever turns away from My remembrance, then he will have a miserable life, and We will raise him blind on the Day of Resurrection.
And who objected/turned away from My remembrance/reminder, so then for him (is a) narrow tight/weak life/livelihood , and We gather him (on) the Resurrection Day blind/confused
But as for him who shall turn away from remembering Me - his shall be a life of narrow scope and on the Day of Resurrection We shall raise him up blind."
And whoever veers away from My Remembrance, then surely he will have a cramped subsistence and We will muster him blind on the Day of the Resurrection."
But he who turneth away from remembrance of Me, his will be a narrow life, and I shall bring him blind to the assembly on the Day of Resurrection
Whoever ignores My guidance will live a woeful life and will be brought in Our presence blind on the Day of Judgment
As for the one who turns away from My message, he shall have a straitened life, and We shall raise him blind on the Day of Judgment
But whosoever pays no heed to My remembrance,- for him is certainly a straitened life. And We will raise him up blind on the ‘Day of Resurrection’."
While a wretched (unwholesome) livelihood will be the lot of the one who turns away from My advice and warning. He will be blind when We round him up on the Day of Judgment
But whosoever makes an affirmative decision to pay no attention to My Scripture,- (the Qur’ān)- his will surely be a straitened life. And We will raise him up blind on the Day of Resurrection."
And he who turns his back upon My spirit of truth that guides into all truth and does not keep Me in mind shall live a life of misery and hardness of fate and circumstances and We throng him in Day of Judgement as blind, lacking in intellectual, moral and spiritual perception as he was in life
Anyone who turns away from My remembrance will live a difficult life and We shall raise him up blind on Judgement Day.
But whoever turns away from My Reminder will certainly have a miserable life, then We will raise them up blind on the Day of Judgment.”
And whoever turns away from My reminder, he will have a constrained life and on the day of resurrection We will gather him blind.
but he that forsakes My remembrance shall live in woe and come before Us blind on the Day of Resurrection
"As for the one who disregards My message, he will have a miserable life, and we resurrect him, on the Day of Resurrection, blind."
But whoever turns away from remembering Me, he will have a life of great hardship, and We will raise him blind on the Day of Resurrection."
But whoever turns away from remembering Me, he will have a life of great hardship, and We will raise him blind on the Day of Resurrection.”
And whoever turned away about My Reminder, so surely for him is a miserable life. And We will muster him on the Resurrection Day, blind.”
And whoever turns away from My remembrance verily for him is a life straitened, and the Day of Resurrection We shall raise him blind
but he who turns away from My message shall have a straitened life and We shall raise him up blind on the Day of Resurrection.'
But whoever will turn away from My remembrance, thus ignoring My Commands, his will be a narrow life. (Such individuals and nations will live in economic and moral poverty). And I shall bring such of them blind to the Assembly on the Day of Resurrection. (17:72), (20:102)
And whoever turns away from My reminder, his shall be a straitened life, and We will raise him on the day of resurrection, blind
`But whosoever will turn away from MY remembrance, his will be a straitened life, and on the Day of Resurrection WE shall raise him up blind.
But whosoever turns away from the remembrance of Me, truly his shall be a miserable life, and We shall raise him blind on the Day of Resurrection.
"But whosoever turns away from My Message, surely for him is a life narrowed down, and We shall raise him up blind on the Day of Judgment."
However, those who disregard My reminder will have a life of hardship, and on the Day of Resurrection, We will resurrect them blind.”
But whoever turns away from My Reminder, for him is a confined life. And We will raise him on the Day of Resurrection blind.'
And whoever turns away from My remembrance - indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind."
And he who turns away from My reminder, then indeed, for him shall be a straitened livelihood; and We will gather him on the Day of Resurrection blind.'
"But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgment."
"But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgment."
قَالَ رَبِّ لِمَ حَشَرۡتَنِیۤ أَعۡمَىٰ وَقَدۡ كُنتُ بَصِیرࣰا ١٢٥
and he will say, ‘Lord, why did You bring me here blind? I was sighted before!’
He will say: “O my Lord! Why have you raised me up blind while indeed I had clear sight (before)?”
He will say: O my Lord! why hast Thou gathered me sightless whereas surely I have been a seer
He will ask: "O Lord, why have you raised me blind when I was able to see?"
(Then) he will ask, “My Rabb, why have you raised me up as blind, while my eyes were able to see (in the world)?”
He will say, ´My Lord, why have you gathered me blind when before I was able to see?´
He will say, ‘My Lord! Why have You raised me blind, though I used to see?’
He says: "My Lord, why have You raised me up blind, while I used to be seeing (in my life of the world)?"
He will say, `My Lord! what for have You raised me up in a state of blindness, while I possessed good sight before?
He shall say, 'O my Lord, why hast thou raised me blind, and I was wont to see?
He will say: “My Lord, why did you gather me as a blind, while I could see (before)?”
Such a person will ask: “My Lord, how come you raised me blind while I had eye sight before?”
He will say, “O my Lord, why have You raised me up blind when I had sight?
He said, “My Lord, why did You herd me blind though I used to see?”
He shall say, 'My Lord! wherefore hast Thou gathered me blind when I used to see?
He will say, "O my Lord, why have You raised me blind, whereas I was sighted?"
He will say [on the day of resurrection], “O My Lord, why have you raised me a blind while I was seeing [in the past life]?”
And he shall say, O Lord, why hast thou brought me before thee blind, whereas before I saw clearly
He shall say, "My Lord! Wherefore have you gathered me blind when I used to see?"
'My Lord, ' he will say: 'why have You raised me blind when I was able to see?
He will say, "O my Lord! why hast thou assembled me with others, blind? whereas I was endowed with sight."
He said: “My Nourisher-Sustainer! Why have you raised me up blind, while indeed, I had been strong in eyesight?
He would say: My Lord! Why hadst Thou assembled me with the unseeing when, surely, I had been seeing?
He/she will say, “My Lord, why have you raised me up unseeing when I was seeing?”
He will say: "O Lord! Why have you raised me up blind here, while I was clear-sighted before?"
where-upon he will say: "Lord! Why have You raised me blind when I had sight in the world?"
He will say: My Lord, why hast Thou raised me up blind, while I used to see
He will say, "My Fosterer! why did you raise me blind when I was one with sight (in the life of the world)?"
He will say, "My Lord! Why have You raised me blind? And I was certainly one able to see!"
He will say: ‘O my Lord, why have You raised me up blind (Today) whereas I had vision (in the world)?
He said: "My Lord, you have raised me blind while I used to be able to see"
He said: "My Lord, you have raised me blind while I used to be able to see?"
He said: "My Lord, you have raised me blind while I used to be able to see?"
He said: "My Lord why (have) you gathered me blind/confused and I had been seeing/understanding ?"
[And so, on Resurrection Day, the sinner] will ask: "O my Sustainer! Why hast Thou raised me up blind, whereas [on earth] I was endowed with sight?"
He will say, "Lord! Why have You mustered me blind, and I was already constantly beholding?"
He will say: My Lord! Wherefor hast Thou gathered me (hither) blind, when I was wont to see
He will say, "My Lord, why have you brought me back to life blind; before I could see?"
He will say, .My Lord, why did you raise me blind while I was sighted?
He will say: "O’ my Lord! Why have you raised me up blind, when I used to be able to see?"
He shall say, "Lord, why did You raise me blind? I used to be endowed with eyesight?"
He will say: "O’ my Lord! Why have you raised me up blind, when I was endowed with sight?"
Then shall he say: "O Allah, my Creator, wherefore You thronged me blind when in life I was able to see and to argue and defend myself!"
He will say, “My Lord, why did you raise me up blind, I was sighted in the world?”
They will cry, “My Lord! Why have you raised me up blind, although I used to see?”
He will say: my Lord, why did You gather me blind when I could see?
Lord, he will say, "why have You brought me blind before You when I had once been clear-sighted?"‘
He will say, "My Lord, why did you summon me blind, when I used to be a seer?"
He will say, "My Lord, why have you raised me blind whereas I was able to see before?"
He will say, “My Lord, why have you raised me blind, whereas I was able to see before?”
He said, “My Lord, why did You muster me blind, and already I was seeing?”
He will say: 'My Lord! Why have You raised me blind, whereas indeed I was a seeing one (in the world)?'
'Lord,' he will say, 'why have You raised me up blind, while I was endowed with sight?'
He will wonder, "My Lord, why did you gather me blind when I used to see?" (22:46)
He shall say: My Lord! why hast Thou raised me blind and I was a seeing one indeed
He will say, `My Lord, why hast Thou raised me up blind, while I possessed sight before?
He will say, “My Lord! Why hast Thou raised me blind, when I used to see?
He (the disbeliever) will say: "O my Lord! Why have You raised me up blind whereas I had sight (before)?"
He will protest, “My Lord, why did You resurrect me blind, though I was sighted?”
He will say, 'My Lord, why did You raise me blind, though I was seeing?'
He will say, "My Lord, why have you raised me blind while I was [once] seeing?"
He shall say, 'My Lord! Why have you gathered me blind while verily I used to see?'
He will say: "O my Lord! why hast Thou raised me up blind, while I had sight (before)?"
He will say: "O my Lord! why hast Thou raised me up blind, while I had sight (before)?"
قَالَ كَذَ ٰلِكَ أَتَتۡكَ ءَایَـٰتُنَا فَنَسِیتَهَاۖ وَكَذَ ٰلِكَ ٱلۡیَوۡمَ تُنسَىٰ ١٢٦
God will say, ‘This is how it is: You ignored Our revelations when they came to you, so today you will be ignored.’
(Allah) will say: “Just as Our Verses came to you but you disregarded them, so you are neglected today.”
Allah will say: Thus came Our signs Unto thee and thou ignoredst them; so that wise today thou shalt be ignored
(God) will say: "Because Our signs came to you, but you disregarded them. So shall We disregard you this day."
(His Rabb) will say, “Thus it is... Just as Our signs came to you and you forgot (to evaluate) them, so will you be forgotten (deprived of the things you did not remember) in this period!”
He will say, ´Just as Our Signs came to you and you forgot them, in the same way you too are forgotten today.´
He will say: ‘So it is. Our signs came to you, but you forgot them, and thus you will be forgotten today.’
(God) says: "Just so. Our Revelations came to you but you disregarded them, so today you will be disregarded."
He (the Lord) will say, `That is how (you acted). Our signs came to you but you disregarded them. This day you will be disregarded in the like manner.
God shall say, 'Even so it is. Our signs came unto thee, and thou didst forget them; and so today thou art forgotten.
He (God) says: “Same way as My signs came to you and you forgot them, and like that you will be forgotten today.”
The Lord will say: “You disregarded My Message when it came to you; that is why you are disregarded now.”
God will say, “Because when Our signs came to you, you disregarded them. So you will, this day, be disregarded.
He said, “Just as Our signs came to yousg and you forgot them, today you will be forgotten.”
He shall say, 'Our signs came to thee, and thou didst forget them; thus today art thou forgotten!
He will say, "Similarly did Our signs come to you but you forgot them; and in the same way, nobody will heed you today."
He will say, “Similarly had Our signs come to you [in the life before] but you forgot them and likewise this day you will be forgotten.”
God shall answer, thus have we done, because our signs came unto thee, and thou didst forget them; and in the same manner shalt thou be forgotten this day
He shall say, "Our revelations came to you, and you did forget them; In like manner are you forgotten this Day!"
He (Allah) will say: 'It is so, Our verses came to you and you forgot them. So this Day you are forgotten.
He will answer, "Thus is it, because our signs came unto thee and thou didst forget them, and thus shalt thou be forgotten this day."
(Allah) said: “Like this, Ayaatuna came unto you, but you disregarded them; and in the same way, this Day, you stand forgotten (and lost)
He would say: It is thus: Our signs approached thee, but thou hadst forgotten them and, thus, this Day thou wilt be forgotten.
He will say, “When Our signs came to you, you disregarded them, so this day you will be disregarded.”
Allah will say: "Just as Our revelation came to you and you played blind; so are you blind today."
He will say: "Even so it is. Our Signs came to you and you ignored them. So shall you be ignored this Day."
He will say: Thus did Our messages come to thee, but thou didst neglect them. And thus art thou forsaken this day
He will say, "Thus Our signs came to you but you forgot them, therefore in a similar manner, you are forgotten this day."
Allah will say, "Just as Our Verses/signs came to you but you neglected them, so shall you be neglected this day."
(Allah) will say: ‘In like manner, Our signs came to you (in the world), but you forgot them, and the same way you (too) will be forgotten Today.
He said: "It was the same when Our revelations came to you, you forgot them, and similarly today you will be forgotten."
He said: "It was the same when Our revelations came to you, you forgot them, and similarly today you will be forgotten."
He said: "It was the same when Our revelations came to you, you forgot them, and similarly today you will be forgotten."
He said: "Like that, Our verses/evidences/signs came to you so you forgot it, and like that today you be forgotten."
[God] will reply: "Thus it is: there came unto thee Our messages, but thou wert oblivious of them; and thus shalt thou be today consigned to oblivion!"
Said He, "Thus it is. Our signs came up to you, yet you forgot them; and thus today you are forgotten."
He will say: So (it must be). Our revelations came unto thee but thou didst forget them. In like manner thou art forgotten this Day
The Lord will say, "This is true. But just as you forgot Our revelations that had come to you, so, too, are you forgotten on this day."
He will say, .In the similar manner as Our signs came to you, and you had ignored them. In the same way you will be ignored today
(Allâh) will say: “Even so it is. Our (Holy) ‘Verses’ came to you and you neglected them, and so this ‘Day’, you will be completely ignored.”
Allah will say, "Much the same as you ignored My signs when they came to you! Befittingly, today you are being ignored."
(Allâh) will say: “Even so it is. Our Enlightenment Quotes were revealed to you but you neglected them, and so, today you will be neglected.”
"Like this", Allah says, "you blinded yourself and closed your heart's ears and mind's eyes to Our revelations and authoritative signs and you consigned them to oblivion and by consequence you are, this Day, forgotten, neglected and disregarded"
He will say, “That’s because Our signs came to you and you forgot them; likewise, you are forgotten today.”
Allah will respond, “It is so, just as Our revelations came to you and you neglected them, so Today you are neglected.”
He will say: likewise Our signs came to you but you forgot them, likewise you will be forgotten today.
He will say: ‘Just as Our revelations were declared to you and you forgot them, so on this day shall you be yourself forgotten.‘
He will say, "Because you forgot our revelations when they came to you, you are now forgotten."
[God] will say, "Just as Our Signs came to you and you forgot them, in the same way, you too will this Day will be forgotten."
[God] will say, “Just as Our Signs came to you, and you forgot them, in the same way, you too will this Day be forgotten.”
He (Allah) said, “Thus Our verses came to you, so you forgot them, and thus Today you will be forgotten.”
(Allah) will say: 'Even so, Our Signs came to you, but you neglected them; in like manner you are forgotten this Day'
He will reply: 'Thus it is: Our revelations were brought to you, but you were oblivious to them. So today shall you be consigned to oblivion.'
God will reply, "Thus it is. Our Messages came to you but you were oblivious to them. (Being blind of reason, you disregarded them). And thus, this Day you will be left in oblivion."
He will say: Even so, Our communications came to you but you neglected them; even thus shall you be forsaken this day
God will say, `Thus did OUR Signs come to thee and thou didst ignore them and in like manner wilt thou be ignored this day.
He will say, “Thus it is. Our signs came unto you, but you forgot them. Even so, this Day shall you be forgotten!
(Allah) will say: "(You acted) like this, when Our Signs came to you; You disregard them (and acted blind): So will you, this Day, be disregarded."
He will reply, “Just as Our revelations came to you, and you dismissed them, so today, you are dismissed.”
He will say, 'Just as Our revelations came to you, and you forgot them, today you will be forgotten.'
[ Allah ] will say, "Thus did Our signs come to you, and you forgot them; and thus will you this Day be forgotten."
He shall say, 'Thus Our signs came to you, then you forgot them; and thus today you are forgotten.'
(God) will say: "Thus didst Thou, when Our Signs came unto thee, disregard them: so wilt thou, this day, be disregarded."
(Allah) will say: "Thus didst Thou, when Our Signs came unto thee, disregard them: so wilt thou, this day, be disregarded."
وَكَذَ ٰلِكَ نَجۡزِی مَنۡ أَسۡرَفَ وَلَمۡ یُؤۡمِنۢ بِءَایَـٰتِ رَبِّهِۦۚ وَلَعَذَابُ ٱلۡءَاخِرَةِ أَشَدُّ وَأَبۡقَىٰۤ ١٢٧
This is how We reward those who go too far, and who do not believe in their Lord’s revelations. The greatest and most enduring punishment is in the Hereafter
And thus We requite the one who transgresses and don’t believe in the Verses of its Lord. Surely the punishment of the Hereafter is more severe and more lasting.
Thus We requite him who trespasseth and believeth not in the signs of his Lord, and surely the torment of the Hereafter is most severe and most lasting
And that is how We requite him who is extravagant and does not believe the signs of his Lord; and surely the punishment of the Hereafter is far more severe and persistent
Thus, the one who squanders his life (his potential of vicegerency) and denies the signs of his Rabb within his own essence, lives its consequences! And the suffering to come is even more intense and lasting.
That is how We repay anyone who is profligate and does not have iman in the Signs of his Lord. And the punishment of the Next World is much harsher and longer lasting.
Thus do We requite him who is a profligate and does not believe in the signs of his Lord. And the punishment of the Hereafter is severer and more lasting
Thus do We recompense him who is wasteful (of his God-given faculties) and commits excesses, and does not believe in his Lord’s Revelations. And indeed, the punishment in the Hereafter is more severe and most enduring
That is how We recompense him who transgresses and does not believe in the Messages of his Lord. Indeed, the punishment of the Hereafter is extremely terrible and even more enduring
So We recompense him who is prodigal and believes not in the signs of his Lord; and the chastisement of the world to come is more terrible and more enduring
And that is how We pay back anyone who is excessive and does not believe in his Lord’s signs, and certainly the punishment of the Hereafter is more severe and more lasting.
Thus I punish the one who dares to go beyond the boundaries set by the Lord. Know that the one who does not choose to believe in the revelation of God will get an everlasting punishment in Hereafter, which is far worse (than any torture in the world.)”
This is how We reward him who transgresses beyond bounds and believes not in the signs of his Lord, and the penalty of the hereafter is far more terrible and more enduring
And thus We repay the one who was an extremist and did not believe in the signs of his Lord. And surely the punishment of the Hereafter is more severe and more lasting.
Thus do we recompense him who is extravagant and believes not in the signs of his Lord; and the torment of the hereafter is keener and more lasting
And this is how We reward him who transgresses and does not accept faith in the signs of his Lord; and indeed the punishment of the Hereafter is the most severe and more lasting
And thus do We requite one who has transgressed and did not believe in the signs of his Lord and truly the punishment of the hereafter is more severe and more lasting.
And thus will we reward him who shall be negligent, and shall not believe in the signs of his Lord: And the punishment of the life to come shall be more severe, and more lasting, than the punishment of this life
Thus do We recompense him who is extravagant and believes not in the revelations of his Lord; and the doom of the hereafter is keener and more lasting
In this way We recompense the prodigal who disbelieves the verses of his Lord. But the punishment of the Everlasting Life is more terrible and everlasting
Even thus will We recompense him who hath transgressed and hath not believed in the signs of his Lord; and assuredly the chastisement of the next world will be more severe and more lasting
And thus do We reward who transgressed and did not Believe in the Ayaat of his Nourisher-Sustainer. And indeed, the torment of the Hereafter is more severe and more long-lasting.
And, thus, We give recompense to him who exceeded all bounds and believes not in signs of his Lord. And, surely, punishment in the world to come is more severe and one that endures.
That’s how We recompense him/her who sins and does not believe in the signs of his/her Lord. The penalty of the hereafter is far more horrible and more enduring.
Thus do We reward the one who is a transgressor and does not believe in the revelations of his Lord. The punishment of the Hereafter is more terrible and more lasting
Thus do We requite him who transgresses and does not believe in the signs of your Lord (during the life of the world); and surely the punishment of the Hereafter is even more terrible and more enduring
And thus do We recompense him who is extravagant and believes not in the messages of his Lord. And certainly the chastisement of the Hereafter is severer and more lasting
And thus do We reward one who exceeds the limits and does not believe in the signs of his Fosterer and the punishment of the hereafter is more severe and more lasting.
And thus do We recompense him who is negligent and believes not in the Verses/signs of his Lord. And certainly the punishment in the Hereafter is severe and abiding
And that is how We recompense the one who exceeds the limit (in sins), and does not believe in the Revelations of his Lord, and surely the torment of the Last Day is extremely severe and everlasting
And it is such that We recompense he who transgresses, and did not believe in His Lord's revelations. And the retribution of the Hereafter is more severe and lasting
And it is such that We recompense he who transgresses, and did not believe in the revelations of his Lord. And the retribution of the Hereafter is more severe and more lasting.
And it is such that We recompense he who overindulges, and did not believe in the revelations of his Lord. And the retribution of the Hereafter is more severe and more lasting.
And like that We reimburse who extravagated/exceeded the limit, and did not believe with his Lord's verses/evidences , and the end's (other life's) torture (E) (is) stronger (severer) and more lasting (everlasting)
For, thus shall We recompense him who wastes his own self and does not believe in his Sustainer's messages: and, indeed, the suffering [of such sinners] in the life to come shall be most severe and most enduring
And thus We recompense him who exceeds all bounds and does not believe in the signs of his Lord; and indeed the torment of the Hereafter is more strict and more enduring
Thus do We reward him who is prodigal and believeth not the revelations of his Lord; and verily the doom of the Hereafter will be sterner and more lasting
Thus We recompense those who are unjust and have no faith in Our revelations. The torment in the life to come will be more severe and last longer
Thus We recompense him who exceeds the limits and does not believe in the signs of his Lord. Certainly the punishment of the Hereafter is more severe and more lasting
This is how We chastise him who is extravagant, and impious towards the ( Holy) ‘Verses’ of his Lord. The chastisement of the ‘Hereafter’ will be more intensive and more enduring.
This is how We chastise the one who exceeds the bounds, and ignores the signs of his Lord. The punishment of the afterlife is far worse and ever persisting
This is how We chastise him who transgresses beyond bounds and persistently refuse to acknowledge the Enlightenment Quotes of his Lord. But the chastisement of the Hereafter is more intensive and more enduring.
Thus do We requite him who has exceeded his limitations and carried things to excess and did not acknowledge Allah's revelations and authoritative signs, and the punishment Hereafter is indeed more severe and more lasting
This is how We deal with those who wasted the opportunity, and didn’t believe in their Lord’s signs. The punishment of the Hereafter is more severe and everlasting.
This is how We reward whoever transgresses and does not believe in the revelations of their Lord. And the punishment of the Hereafter is far more severe and more lasting.
And this is how We punish the one who is wasteful and does not believe in the signs of his Lord, and the punishment of the hereafter is more severe and more lasting.
Thus shall We reward the transgressor who denies his Lord‘s revelations. But the scourge of the life to come is more terrible and more lasting
We thus requite those who transgress and refuse to believe in the revelations of their Lord. The retribution in the Hereafter is far worse and everlasting.
This is how We repay him who goes too far and does not believe in the signs of his Lord. And the punishment of the Hereafter is more severe and more enduring.
This is how We repay him, who transgresses and does not believe in the signs of his Lord. And the punishment of the Hereafter is more severe and more enduring.
And thus We penalize whoever is extravagant and does not believe with his Lord’s verses. And the Hereafter torment will be more severe, and more lasting.
And thus We recompense him who is prodigal and does not believe in the Signs of his Lord and certainly the chastisement of the Hereafter is more grievous and more lasting
For thus shall We reward him who transgresses and does not believe in his Lord's revelations. Indeed the suffering in the life to come shall be most severe and most enduring.
Thus do We reward him who wastes his own "Self" and believes not in the Messages of his Sustainer. Indeed, the suffering for them in the life to come shall be severe and enduring
And thus do We recompense him who is extravagant and does not believe in the communications of his Lord, and certainly the chastisement of the hereafter is severer and mor
And thus do WE recompense him who transgresses the limits of Divine Law and believes not in the Signs of his Lord; and the punishment of the Hereafter is even severer and more lasting
Thus do We recompense whosoever is prodigal and believes not in the signs of his Lord. And surely the punishment of the Hereafter is more severe and more lasting
And like this, We will repay him who exceeds beyond the limits and does not believe in the Signs of his Lord: And the Penalty of the Hereafter is far more painful and more lasting
This is how We recompense those who transgress and deny their Lord’s revelations. The punishment of the Hereafter is harsher and more lasting.
Thus We recompense him who transgresses and does not believe in the revelations of his Lord. The punishment of the Hereafter is more severe, and more lasting
And thus do We recompense he who transgressed and did not believe in the signs of his Lord. And the punishment of the Hereafter is more severe and more enduring
And thus We recompense him who is extravagant and does not believe in the signs of his Lord; and surely the punishment of the hereafter is more severe and more lasting.
And thus do We recompense him who transgresses beyond bounds and believes not in the Sings of his Lord: and the Penalty of the Hereafter is far more grievous and more enduring
And thus do We recompense him who transgresses beyond bounds and believes not in the Signs of his Lord: and the Penalty of the Hereafter is far more grievous and more enduring
أَفَلَمۡ یَهۡدِ لَهُمۡ كَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّنَ ٱلۡقُرُونِ یَمۡشُونَ فِی مَسَـٰكِنِهِمۡۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَـٰتࣲ لِّأُو۟لِی ٱلنُّهَىٰ ١٢٨
Do they not draw a lesson from the many generations We destroyed before them, through whose dwelling places they now walk? There truly are signs in this for anyone with understanding
It it not a guidance for them (to know) how many generations We have destroyed before them and in whose residences they walk? Surely, in these (ruins) there are signs for people of understanding.
Hath it not served as guidance to them how many a generation We have destroyed before them, amidst whose dwellings they Walk! Verily therein are signs for men of sagacity
Did they not learn from the many generations that We destroyed before them, whose habitations they now frequent? Verily there are signs in this for men of understanding
Even though they walk upon the remnants of the generations who were destroyed before them, do they not see the Truth? Indeed, there are many proofs for those who are intelligible enough to take a lesson.
Are they not guided by the many generations We have destroyed before them, among whose dwelling places they walk about? There are Signs in that for people of sound intellect.
Does it not dawn upon them how many generations We have destroyed before them, amid [the ruins of] whose dwellings they walk? There are indeed signs in this for those who have reason
Is it not a guidance for them how many a generation We have destroyed before them, in whose ruined dwelling-places they walk about (in the present)? Surely in that there are signs (manifesting the truth) for people of discernment
Does it afford them no guidance that We destroyed before them many a generation in whose dwellings they now go about. Indeed, in this there are signs for those who possess understanding
Is it not a guidance to them, how many generations We destroyed before them in whose dwelling-places they walk? Surely in that are signs for men possessing reason
Is it not a guide for them that how many generations before them We destroyed, which they are (now) walking in their habitat? Indeed, there are signs in that for the people of intellect.
Do they ever learn from the story of so many generations that I destroyed in the past? They walk over the ruins of their houses. What lessons to learn by those who use their brain and contemplate
Is it not a warning to these people, the many generations before them We caused to perish, in whose buildings they tour? Indeed, in this are signs for people endued with understanding
Did it give them no guidance (to learn) how many generations before them We annihilated, amidst whose residences they walk? Indeed, in that are signs for the ones endowed with intelligence.
Does it not occur to them how many generations we have destroyed before them?- they walk in their very dwelling-places; verily, in that are signs to those endued with intelligence
So did they not gain guidance from (knowing) how many generations We have destroyed before them, among whose dwellings they walk? Indeed in it are signs for men of intellect
Have they not found how many generations before them We destroyed and in whose homes they are walking about now. Truly in that indeed are signs for people of understanding.
Are not the Meccans therefore acquainted how many generations we have destroyed before them; in whose dwellings they walk? Verily herein are signs unto those who are indued with understanding
Is it not guidance for them to know how many generations We have destroyed before them, amidst whose dwelling-places they walk? Verily, in that are signs to men of thought (or intelligence)
Is it not a guidance to them, how many generations We destroyed before them in whose dwelling places they walk? Surely, in this there are signs for thoseof reason
Are not they, who walk the very places where they dwelt, aware how many generations we have destroyed before them? Verily in this are signs to men of insight
Did it then not provide guidance to them: how many out of the generations We destroyed before them, they move in their residences? Verily, in this are indeed signs (lessons) for people of understanding
Guide He not them? How many generations We caused to perish before them amidst whose dwellings they walk. Truly, in this are signs for the people imbued with sense.
Is it not a warning to such people how many generations before them We destroyed and in whose haunts they move? Truly, in this are signs for people with intelligence.
Have these people not learned a lesson, that We have destroyed before them many generations in whose ruins they walk through? Certainly in these ruins there are Signs for people of understanding
Did they not find any guidance in the fact that We destroyed many nations in whose ruined dwelling-places they now walk about? Surely there are many Signs in them for people endowed with wisdom
Does it not manifest to them how many of the generations, in whose dwellings they go about, We destroyed before them? Surely there are signs in this for men of understanding
Then does not (this fact serve as) guidance for them: how many of the generations, in whose dwelling places they walk, have We destroyed before them? Certainly in that there are signs for possessors of sense. (R 7)
Do they not take a lesson from the fact that We had destroyed many a generation before theirs, in whose dwelling-places they now move about? Indeed, there are signs in this for those who are prudent
Has (this fact) not guided them as to how many people We destroyed before them in whose dwelling places they (now) walk about? Undoubtedly, in this are (many) signs for the wise
Is it not a guide to them how many generations We had destroyed before them, which they are walking now in their homes In that are signs for the people of understanding
Is it not a guide to them how many generations We had destroyed before them, which they are walking now in their homes? In that are signs for the people of understanding.
Is it not a guide to them how many generations We had destroyed before them, which they are walking now in their homes? In that are signs for the people of understanding.
Did He not guide to them how many from the generations/peoples of eras before them We made die/destroyed , they walk in their residences, that (E) in that (are) verses/evidences/signs (E) to (owners) of the minds/reasoning powers
CAN, THEN, they [who reject the truth] learn no lesson by recalling how many a generation We have destroyed before their time? - [people] in whose dwelling-places they [themselves now] walk about? In this, behold, there are messages indeed for those who are endowed with reason
So, is it not (a sign) to guide them, how many generations We have caused to perish before them, in whose dwellings they walk? Surely in that are indeed signs for the ones endowed with intelligence
Is it not a guidance for them (to know) how many a generation We destroyed before them, amid whose dwellings they walk? Lo! therein verily are signs for men of thought
Is it not a warning for them to see how many generations living before them We destroyed and how they are now walking in their ruins? In this there is the evidence (of the Truth) for the people of reason
Did it give them no guidance (to realize) how many generations We have destroyed prior to them in whose dwellings they (often) walk around? Surely, in this there are signs for the men of reason
Then, has it not become obvious to them how many generations, in whose dwellings they walk around, We annihilated before them? Indeed, there are signs for people who possess high self-awareness.
Many towns have We destroyed before them. Did that fact not teach them? They walk through those ruins! There are surely signs in it for those with intellect
Then, has it not become obvious to them that so many generations, in whose dwellings they walk around, We destroyed before them? Surely, in that there are Signs for people endued with high intelligence and great illumination.
Do they not perceive O Muhammad mentally and by sight the significance of Allah's penalties! and have they failed to realize how many generations before them did We reduce to a useless form? They tread their dwellings they once occupied and they see with their own eyes the consequence of disobeying Allah. Indeed such outcome is emblematic of Allah's signs recognized by people of insight
The fact that We destroyed many generations before them, whose houses they used to walk around, should be a source of guidance for them; in this are signs for the understanding.
Is it not yet clear to them how many peoples We destroyed before them, whose ruins they still pass by? Surely in this are signs for people of sound judgment.
Are they not guided by how many generations We destroyed before them in whose homes they walk? In this are signs for those with reason.
Do they not comprehend how many generations We have destroyed before them? They walk amidst the very ruins wherein once they dwelt. Surely in this there are signs for those endowed with good sense
Does it ever occur to them how many previous generations we have annihilated? They are now walking in the homes of those before them. These are signs for those who possess intelligence.
Has it not become clear to them how many generations We destroyed before them, in whose ruined dwellings they now walk? There are signs in this for those with understanding.
Has it not become clear to them how many generations We destroyed before them, in whose ruined dwellings they now walk? There are signs in this for those with understanding.
So is it not guided for them, how many generations before them We destroyed, they are walking in their residents? Surely within that is verses for the brain's possessors.
Does it not then guide such men (to call to mind) how many of the generations We did destroy before them, amid whose dwellings they (today) walk abouta Verily there are signs in this for those (endowed) with understanding
Can they not see how many generations We have destroyed before their time? They walk about in the very places where they dwelt. In this there are signs for people of wisdom.
Is it not a guidance for them to know how many a generation Our Law destroyed before them, amid whose dwelling-places they now walk? In this, behold, are Signs for men and women of thought
Does it not then direct them aright how many of the generations In whose dwelling-places they go about We destroyed before them? Most surely there are signs in this for those endowed with understanding
Does it not furnish guidance to them, how many a generation WE destroyed before them, amid whose dwellings they now walk? Therein, verily, are Signs for those who possess understanding
Does it not serve as guidance for them, how many generations We destroyed before them, amid whose dwellings they walk? Truly in that are signs for those possessed of intelligence
Is it not a warning to those men (to remember) how many peoples We destroyed before them, in whose shadows they (now) move? Surely, in this are Signs for men blessed with understanding. [
Didn’t they consider how many generations We annihilated before them, in whose dwellings they now roam? There are signs in this for those who possess insight.
Is it not instructive to them, how many generations before them We destroyed, in whose settlements they walk? Surely in that are signs for people of understanding
Then, has it not become clear to them how many generations We destroyed before them as they walk among their dwellings? Indeed in that are signs for those of intelligence
Is it not a guidance to them, how many generations We have destroyed before them? They walk in their dwelling places; indeed, in that surely are signs to possessors of intelligence.
Is it not a warning to such men (to call to mind) how many generations before them We destroyed, in whose haunts they (now) move? Verily, in this are Signs for men endued with understanding
Is it not a warning to such men (to call to mind) how many generations before them We destroyed, in whose haunts they (now) move? Verily, in this are Signs for men endued with understanding
8
Passing away of Opposition
وَلَوۡلَا كَلِمَةࣱ سَبَقَتۡ مِن رَّبِّكَ لَكَانَ لِزَامࣰا وَأَجَلࣱ مُّسَمࣰّى ١٢٩
If it were not for a preordained Word from your Lord [Prophet], they would already have been destroyed. Their time has been set
And had it not been for a word that went forth from your Lord and a term determined, it (judgment) would have been inevitable.
And had not a word from thy Lord gone forth, and a term determined, it must necessarily have come
If the decree (of respite) had not been pronounced by your Lord, (the inevitable judgement would have ensued); but a term is fixed (for everything)
If it were not for a decree and a set life span already determined by your Rabb, the suffering (immediate death) would have been inescapable!
And were it not for a prior word from your Lord, and a specified term, it would inevitably have already taken place.
And were it not for a prior decree of your Lord and a specified time, it was inevitable
Had it not been for a decree already issued by your Lord, and for a term already appointed (by Him), the judgment (against them) would certainly have been given and executed
But for a word (of promise) already made by your Lord and the term (already) fixed (for them), the inevitable would surely have befallen them by now
And but for a word that preceded from thy Lord, and a stated term, it had been fastened
And if it was not for a word that was previously issued from your Lord and for a finite time, it (the punishment) would have been necessary.
If it was not in account of a pre-determined plan of your Lord (to give man some time and try him in his freedom of choice,) they would have immediately been sentenced
Had it not been for a word that went forth before from your Lord, their punishment would have come, but there is a term appointed
And were it not for a word that had preceded from yoursg Lord, the inevitable would have happened, but (there is) a stated term.
And had it not been for thy Lord's word already passed (the punishment) would have been inevitable and (at) an appointed time
And had not a command of your Lord been passed, then the punishment would have gripped them - and had a term not been appointed
Had it not been for a sentence and a fixed term already passed by Your Lord, a binding punishment [would certainly have befallen them in this life].
And unless a decree had previously gone forth from thy Lord for their respite, verily their destruction had necessarily followed: But there is a certain time determined by God for their punishment
But for the decree already passed from your Lord, and a term already fixed, the judgment would have come to them now
Except for a Word that preceded from your Lord, and a stated term, it had been fastened
And had not a decree of respite from thy Lord first gone forth, their chastisement had at once ensued. Yet the time is fixed
And if the statement from your Nourisher-Sustainer did not stand issued (regarding the final punishment in the Hereafter) and an appointed term (granted to every one in this world), indeed it (i.e., the punishment) would have overwhelmed (them, instantly)
And if a Word preceded not from thy Lord for a term that was determined, it would be close at hand.
If it had not been for a word that went forth from your Lord, their punishment would have already come. There is an appointed time.
Had it not been already decreed by your Lord and a term for respite been appointed, they would have been punished
Were it not for a word already gone from your Lord, the decree (of their destruction) would have come to pass
And had not a word gone forth from thy Lord, and a term been fixed, it would surely have overtaken them
And had a statement not gone forth from your Fosterer and a term appointed, the (punishment) would have become inevitable (on them).
And had it not been that the Word had already gone forth from your Lord and an appointed term fixed, the same fate (of destruction in this world) that the earlier generations met with, would certainly be theirs (the generation addressed to in this Verse) too
And had it not been settled already by your Lord, and the time (of the Day of Resurrection) not fixed (for their torment, befalling them) the calamity (right now) would have been inevitable
And had it not been for a word already given by your Lord, they would have been held to account immediately
And had it not been for a word already given by your Lord, they would have been held to account immediately.
And had it not been for a word already given by your Lord, they would have been held to account immediately.
And was it not for a word/sermon preceded from your Lord, (it) would have been necessity/obligation and (a) named/identified term/time
Now were it not for a decree that has already gone forth from thy Sustainer, setting a term [for each sinner's repentance], it would inescapably follow [that all who sin must be doomed at once]
And had it not been for a Word that had gone before from your Lord and a stated term, indeed (torment) (i.e., torment for disobedience) would have been an imposition
And but for a decree that had already gone forth from thy Lord, and a term already fixed, the judgment would have been inevitable (in this world)
Had not the word of your Lord been decreed (otherwise), the unbelievers deserved immediate punishment. The appointed time for their punishment will inevitably come
But for a word from your Lord that had passed earlier, and an appointed time that had been fixed, it (the punishment) would have been inevitable (for them)
Had not a word gone forth from your Lord, and a term already fixed, they would have definitely been judged immediately.
The word of your Lord has been proclaimed! Had it not been, and if it wasn´t essential and for a specific period, (then their doom and demise would be instant)
And if not for a Word that had already gone forth from your Lord, then infliction of punishment would have been an immediate obligation, and if not for a term already fixed.
Had it not been for Allah's word proclaimed beforehand -to put punishment in respite- it would have been timely to plant their Hereafter in the now, but We grant them respite up to a predetermined point of time
If it wasn’t for the previous verdict from your Lord, the inevitable would have happened. But there is a fixed time for it
Had it not been for a prior decree from your Lord ˹O Prophet˺ and a term already set, their ˹instant˺ doom would have been inevitable.
And if a word from your Lord had not gone before, it would be inevitable, but it is a limited term.
But for a Word from your Lord, long since decreed, their destruction in this life would have been certain
If it were not for your Lord's predetermined plan, they would have been judged immediately.
And were it not for a prior word from your Lord, setting an appointed term, [their punishment] would necessarily have come immediately.
And were it not for a prior word from your Lord, setting an appointed term, [their punishment] would necessarily have come immediately.
And if it is not a word that proceeded, from your Lord, it would be an obligation, and a named term.
And had there not been a decree that went forth before from your Lord and an appointed term, (their punishment) would necessarily have come
Now, were it not for a decree from your Lord already gone forth, setting a term, their destruction would have been inescapable.
Now if it were not for a decree that has already been issued by your Lord, setting a term, (the Law of Respite), the Ultimate Requital would have come upon them at once
And had there not been a word (that had) already gone forth from your Lord and an appointed term, it would surely have been made to cleave (to them)
And had not been for a word already gone forth from thy Lord, and a term already fixed, their punishment would have been abiding
And were it not for a Word that had already gone forth from thy Lord and a term appointed, it would be inevitable
And if it was not for a Word that came before from your Lord, (the punishment) must necessarily have come: But there is a time appointed (for respite)
Without a predetermined decree from your Lord and a set term, their doom would’ve been inevitable.
Were it not for a word that issued from your Lord, the inevitable would have happened, but there is an appointed term
And if not for a word that preceded from your Lord, punishment would have been an obligation [due immediately], and [if not for] a specified term [decreed]
And had it not been for a word which preceded from your Lord and a named term, surely it would have been an obligation.
Had it not been for a Word that went forth before from thy Lord, (their punishment) must necessarily have come; but there is a Term appointed (for respite)
Had it not been for a Word that went forth before from thy Lord, (their punishment) must necessarily have come; but there is a Term appointed (for respite)
فَٱصۡبِرۡ عَلَىٰ مَا یَقُولُونَ وَسَبِّحۡ بِحَمۡدِ رَبِّكَ قَبۡلَ طُلُوعِ ٱلشَّمۡسِ وَقَبۡلَ غُرُوبِهَاۖ وَمِنۡ ءَانَاۤىِٕ ٱلَّیۡلِ فَسَبِّحۡ وَأَطۡرَافَ ٱلنَّهَارِ لَعَلَّكَ تَرۡضَىٰ ١٣٠
so [Prophet] be patient with what they say- celebrate the praise of your Lord, before the rising and setting of the sun, celebrate His praise during the night, and at the beginning and end of the day, so that you may find contentment
So you (O Muhammad) bear patiently on what they say. Glorify the praises of your Lord before sunrise, before sunset, during Hours of the night, and glorify at the ends of the day, so that you may become pleased (satisfied).
So bear thou patiently that which they say, and hallow the praise of thy Lord before the rising of the sun and before the setting thereof. And hallow Him in part of the night and the ends of the day, haply thou wilt be pleased
So you bear with patience what they say, and sing the praises of your Lord before the rising and setting of the sun, and honour Him in the watches of the night, and then at the two ends of day, that you may find acceptance
So be patient about what they say... Glorify (tasbih) your Rabb as His Hamd (by feeling the One who manifests Hamd within you) before the sun rises and before it sets! And glorify (tasbih; experience your essential reality) in a part of the night (I’sha) and in the middle of the day (zuhr) so that you may attain the state of pleasure (observing).
So be steadfast in the face of what they say and glorify your Lord with praise before the rising of the sun and before its setting. And glorify Him during part of the night and at both ends of the day, so that hopefully you will be pleased.
So be patient with what they say, and celebrate the praise of your Lord before the rising of the sun and before the sunset, and glorify Him in watches of the night and at the day’s ends, that you may be pleased
Therefore, be patient (O Messenger) with whatever they say and glorify your Lord with praise before sunrise and before sunset, and glorify Him during some hours of the night – as well as glorifying (Him) at the ends of the day – so that you may obtain God’s good pleasure and be contented (with what God has decreed for you)
Hence put up patiently with what they say and glorify your Lord with (His) praise before the rising of the sun and before its setting. And glorify (Him) during the hours of the night and at the ends of the day (in Prayers), that you may attain (real) happiness (and true bliss)
So be thou patient under what they say, and proclaim thy Lord's praise before the rising of the sun, and before its setting, and proclaim thy Lord's praise in the watches of the night, and at the ends of the day; haply thou wilt be well-pleasing
So be patient about what they say, and glorify your Lord with His praise before rising of the sun and before its setting and glorify Him during hours of the night and on both sides of the day, that you may be content (and pleased).
Therefore, be patient with them and worship your Lord before sunrise, before sunset, at night, as well as during the day; you will be pleased with your reward
Therefore be patient with what they say, and praise your Lord, before the rising of the Sun, and before its setting. Yes, praise for part of the hours of the night, and at the sides of the day. That you may have joy
So bear patiently what they say and exalt yoursg Lord with praise before the rising of the sun and before its setting, and during the hours of the night exalt Him, and at the (two) ends of the day, that you may be well pleased.
Bear patiently then what they say, and celebrate the praises of thy Lord before the rising of the sun, and before its setting, and at times in the night celebrate them; and at the ends of the day; haply thou mayest please (Him)
Therefore (O dear Prophet Mohammed - peace and blessings be upon him), patiently forbear upon their speech, and praising your Lord proclaim His Purity, before the sun rises and before it sets; and proclaim His Purity at some times of the night and at the two ends of the day, in the hope that you be pleased. (*With the great reward from your Lord
So bear patience over that which they say and glorify the praise of your Lord before the sunrise and before its setting and in hours of the night praise [Him] and as well as in parts of the day perhaps you will be pleased.
Wherefore do thou, O Mohammed, patiently bear that which they say; and celebrate the praise of thy Lord before the rising of the sun, and before the setting thereof, and praise him in the hours of the night, and in the extremities of the day, that thou mayest be well pleased with the prospect of receiving favour from God
Therefore, bear patiently with what they say, and celebrate the praises of your Lord ere the rising of the sun, and ere its setting, and glorify Him at times in the night and at the two ends of the day, that you may find acceptance
Therefore, be patient with what they say, and exalt with the praise of your Lord before sunrise and before sunset. And in the watches of the night and at the edges of the day, exalt Him, so that you will be pleasing
Put up then with what they say; and celebrate the praise of thy Lord before the sunrise, and before its setting; and some time in the night do thou praise him, and in the extremes of the day, that thou haply mayest please Him
So show patience over what they say, and glorify (in the specified form of canonical Prayer) your Nourisher-Sustainer with (His) Praise: before the rising of the sun (in Salat-ul-Fajr), and before its setting (in Salat-ul-Asr), and out of the hours of the night also glorify (Him, in Salat-ul-isha) and at the extremes of the day (i.e., in Salat-ul-Zuhr when the day is at its Zenith and in Salat-ul-Maghrib when the day has come to a complete close) in order that you stand satisfied and agreed (with your inner self)
So have thou patience with what they say and glorify the praises of thy Lord before the coming up of the sun and before sunset and during the nighttime night watch and glorify at the end of the daytime, so that perhaps thou wilt be well-pleased.
Therefore, be patient with what they say. Celebrate the praises of your Lord before the rising of the sun and before its setting. Also, celebrate them for some hours of the night and as well as hours of the day so that you will have joy.
Therefore be patient with what they say. Glorify your Lord with His praise before sunrise and before sunset, glorify Him during the hours of the night as well as at the ends of the day, so that you may find satisfaction
So bear patiently with what they say. Glorify your Lord, praising Him before sunrise and before sunset, and in the watches of the night, and glorify Him and at the ends of the day that you may attain to happiness
So bear patiently what they say, and celebrate the praise of thy Lord before the rising of the sun and before its setting, and glorify (Him) during the hours of the night and parts of the day, that thou mayest be well pleased
So be patient on what they say and glorify your Fosterer by praising Him before the rising of the sun and before its setting, and during hours of night (too) glorify (Him), and (also) at the two ends of the day, that you may be pleased.
Exercise patience then over what they say. And glorify your Lord with His praise before the rising of the sun and before its going down. And glorify Him, during the night and during parts of the day, so that you get peace of mind. ,
So bear their (heart-rending) talk patiently and glorify your Lord with His praise before the rising of the sun (in Fajr [Dawn] Prayer) and before its setting (in the ‘Asr [Afternoon] Prayer) and glorify Him in the early hours of night (the Maghrib [Sunset] and ‘Isha’ [Night] Prayer) and also at the ends of the day (in Zuhr [Midday] Prayer when the first half of the day ends and the second half starts. O Esteemed Beloved, all this is designed) so that you may be pleased
So be patient to what they are saying and glorify the grace of your Lord before the rising of the sun, and before its setting, and from the early part of the night glorify, and at the edges of the day that you may be content
So be patient to what they are saying and glorify the grace of your Lord before the rising of the sun, and before its setting, and at the approach of the night - you shall glorify - and at parts of the day, perhaps you may be content.
So be patient to what they are saying and glorify the grace of your Lord before the rising of the sun, and before its setting, and at the approach of the night you shall glorify-and at the edges of the day, perhaps you may be content.
So you be patient on what they say, and praise/glorify with your Lord's praise/gratitude/thanks, before the sun's ascent/rising, and before its decline/setting , and from the night's hours so praise/glorify, and the daytime's ends/edges, maybe/perhaps you accept/approve
Hence, bear with patience whatever they [who deny the truth] may say, and extol thy Sustainer's limitless glory and praise Him before the rising of the sun and before its setting; and extol His glory, too, during some of the hours of the night as well as during the hours of the day, so that thou might attain to happiness
So (endure) patiently under what they say, and extol (with) the praise of your Lord before the rising of the sun and before its setting; and then extol (Him) at various times of the night and at the two extremes of the daytime, that possibly you would be satisfied
Therefor (O Muhammad), bear with what they say, and celebrate the praise of thy Lord ere the rising of the sun and ere the going down thereof. And glorify Him some hours of the night and at the two ends of the day, that thou mayst find acceptance
(Muhammad), have patience with what they say, glorify your Lord, and always praise Him before sunrise, sunset, in some hours of the night and at both the beginning and end of the day, so that perhaps you will please your Lord
So, (O messenger,) endure with patience what they say, and proclaim the purity and praise of your Lord before sunrise and before sunset. And in some hours of night, proclaim His purity, and at points of the day as well, so that you may be pleased
So resort to patience to what they say, celebrate the praises of your Lord before the rising of the sun and before its setting, and declare His infinite glory during the hours of the night and parts of the day, so that you may be satisfied (with what Allâh will bestow upon you).
Therefore, with patience bear their remarks and chant the praises of your Lord before the sun rises, before it sets, and during the night. Glorify Him in the morning and evening. Perhaps you will feel contented
Now, therefore be patient with whatever they say. Celebrate the praise of your Lord before the rising of the sun and before its setting, and declare His absolute majesty and glory during the hours of the night and parts of the day so that you may find true fulfillment and spiritual satisfaction.
Therefore, be patient O Muhammad and put up with what they insolently and defiantly say, and praise Allah, your Creator, and extol His glorious attributes before sunrise and before sunset and some time during the night and at both ends of the day so that you may hopefully be pleased with Allah's distinguished reward
So be patient with what they say, and glorify your Lord with praise before sunrise and sunset, and during the night, and at the ends of the day, so you may be happy.
So be patient ˹O Prophet˺ with what they say. And glorify the praises of your Lord before sunrise and before sunset, and glorify Him in the hours of the night and at both ends of the day, so that you may be pleased ˹with the reward˺.
So have patience with what they say and glorify the praise of your Lord before sun rise and before it sets, and during part of the night glorify Him and at the ends of the day, so that you may be content.
Therefore bear with what they say. Give glory to your Lord before sunrise and before sunset. Praise Him night and day, so that you may find comfort
Therefore, be patient in the face of their utterances, and praise and glorify your Lord before sunrise and before sunset. And during the night glorify Him, as well as at both ends of the day, that you may be happy.
So [Prophet] be patient with what they say and exalt your Lord's limitless glory and praise Him before the rising of the sun and before its setting; and exalt His limitless glory during periods of the night and the day, so that you may be content.
So [Prophet] be patient with what they say and exalt your Lord’s limitless glory and praise Him before the rising of the sun and before its setting; and exalt His limitless glory during periods of the night and the day, so that you may be content.
So be patient upon what they say and glorify with your Lord’s praises before the sun rises, and before its setting. And from the night parts, so glorify and at the day extremities, perhaps you may be satisfied.
So be patient with what they say, and glorify your Lord by praising Him before the rising of the sun and before its setting, and during (some) hours of the night also glorify (Him) and during parts of the day, that you may be pleased
Hence, bear with patience whatever they may say, and extol your Lord's limitless glory and praise Him before the rising of the sun and before its setting; and extol His glory, too, during the hours of the night as well as during the hours of the day, so that you may attain a state of contentment.
Hence, (O Prophet) be patient about what they say. Strive in the Way of your Sustainer beginning before dawn to before sunset and even hours of the night, practically all day, that the Divine System becomes a living witness of His Praise. So that you attain true happiness (with success in your noble mission)
Bear then patiently what they say, and glorify your Lord by the praising of Him before the rising of the sun and before its setting, and during hours of the night do also glorify (Him) and during parts of the day, that you may be well please
Bear patiently then what they say, and glorify thy Lord with HIS praise before the rising of the sun and before its setting; and glorify HIM in the hours of the night and all parts of the day, that thou mayest find true happiness
So bear patiently that which they say, and hymn the praise of thy Lord before the rising of the sun and before its setting, and in the hours of the night glorify [Him], and at the ends of the day, that haply thou mayest be content
So (O Prophet!) be patient with what they say, and (constantly) say (and recite) the Praises of your Lord, before the raising of the sun, and before its setting; Yes, say (and recite) them for a part of the hours of the night, and at the (two) ends of the day: So that you may have (all the spiritual) joy
Therefore, patiently endure their words, and glorify and praise your Lord before sunrise and sunset. And praise Him during the night, and at the day’s extremities, so you may be content.
So bear patiently what they say, and celebrate the praises of your Lord before the rising of the sun, and before its setting. And during the hours of the night glorify Him, and at the borders of the day, that you may be satisfied
So be patient over what they say and exalt [ Allah ] with praise of your Lord before the rising of the sun and before its setting; and during periods of the night [exalt Him] and at the ends of the day, that you may be satisfied
So be patient over what they say, and glorify with the praise of your Lord before the rising of the sun, and before its setting, and from the hours of the night, and glorify and at the ends of the day; perhaps you may please.
Therefore be patient with what they say, and celebrate (constantly) the praises of thy Lord, before the rising of the sun, and before its setting; yea, celebrate them for part of the hours of the night, and at the sides of the day: that thou ma yest have (spiritual) joy
Therefore be patient with what they say, and celebrate (constantly) the praises of thy Lord, before the rising of the sun, and before its setting; yea, celebrate them for part of the hours of the night, and at the sides of the day: that thou mayest have (spiritual) joy
وَلَا تَمُدَّنَّ عَیۡنَیۡكَ إِلَىٰ مَا مَتَّعۡنَا بِهِۦۤ أَزۡوَ ٰجࣰا مِّنۡهُمۡ زَهۡرَةَ ٱلۡحَیَوٰةِ ٱلدُّنۡیَا لِنَفۡتِنَهُمۡ فِیهِۚ وَرِزۡقُ رَبِّكَ خَیۡرࣱ وَأَبۡقَىٰ ١٣١
and do not gaze longingly at what We have given some of them to enjoy, the finery of this present life: We test them through this, but the provision of your Lord is better and more lasting
And don’t strain your eyes (with envy) for what We have given for enjoyment to various groups of them (disbelievers), and with the luxury of the worldly life We may test them in it. The (lawful) provision of your Lord is better and more lasting.
And strain not thine eyes after that which We have given classes of them to enjoy: the splendour of the life of the World, that We might try them therein; and the provision of thy Lord is the best and most lasting
Do not covet what We have granted myriads of people of the pomp and glitter of this world to tempt them. The means your Lord has given you are better far and more enduring
And do not shift your eyes to the transitory wealth (given to) some of them as the ornaments of the life of this worldly life to test them! The provision of your Rabb is better and more lasting.
Do not direct your eyes longingly to what We have given certain of them to enjoy, the flower of the life of this world, so that We can test them by it. Your Lord´s provision is better and longer lasting.
Do not extend your glance toward what We have provided certain groups of them as a glitter of the life of this world, so that We may test them thereby. And the provision of your Lord is better and more lasting
Do not strain your eyes toward what We have given some groups among them to enjoy (in this worldly life), the splendor of the present, worldly life, so that We may test them thereby. The provision of Your Lord (the favors He has bestowed upon you here and hereafter) is better and more lasting
Do not strain your eyes towards (and hanker after) the glamours of this life which some groups of these (disbelievers) have been provided by Us, that We may distinguish the good from the bad through that. The provisions of your Lord (and His gifts) are far better and more lasting (than all this)
Stretch not thine eyes to that We have given pairs of them to enjoy - the flower of the present life, that We may try them therein and thy Lord's provision is better, and more enduring
Do not stretch out your eyes to (and be dazzled by) what We made some group among them enjoy, (it is) beauty of this world’s life so that We test them with it, while the provision of your Lord is better and more lasting.
Never mind how I have showered different kind of people with so much worldly wealth. This is just a trial for them (to see how they behave in wealth.) Rest assured that What your Lord has for you is the best and will last forever
Nor strain your eyes in longing for the things We have given for enjoyment to some of them. The splendor of the life of the present is how We challenge them. But the provision of your Lord is better and more enduring
And never extend your eyes towards what We have given some classes of them to enjoy—the splendor of the Earlier Life—that We may test them thereby, for your Lord’s provision is better and more lasting.
And do not strain after what we have provided a few of them with - the flourish of the life of this world, to try them by; but the provision of thy Lord is better and more lasting
And O listener, do not extend your eyes towards what We have given to disbelieving couples to enjoy - the bloom of the worldly life - so that We may test them with it; and the sustenance of your Lord is the best, and more lasting
And do not stretch your gaze unto that which We have provided to some kinds of them as a temporary enjoyment as a flowering of the life of this world so that We may try them thereby and provision of Your Lord is better and more lasting.
And cast not thine eyes on that which we have granted divers of the unbelievers to enjoy, namely, the splendor of this present life, that we may prove them thereby: For the provision of thy Lord is better, and more permanent
And do not strain after what We have provided a few of them - the splendours of the life of this world, through which We test them; but the provision of your Lord is better and more lasting
Do not stretch your eyes at the flower of this life which We have given couples to enjoy, it is with this that We might try them; and the provision of yourLord is better, and more enduring
And strain not thine eye after what We have bestowed on divers of them - the braveries of this world - that we may thereby prove them. The portion which thy Lord will give, is better and more lasting
And do not widely open your two eyes (in longing) for that which We have given to (various) groups of them as the enjoyment and splendour of the life of this world — that We may test them therein. And the provision provided by your Nourisher-Sustainer (through lawful and desirable means is) better and more lasting (even if granted to you, only according to your essential needs)
And stretch not out thy eyes for what We gave of enjoyment in this life to spouses among them as the luster of this present life so that We try them by it. And provision of thy Lord is Best and that which endures.
Do not strain your eyes [in want] for the things We have given for enjoyment to some of them. [These are] splendors of the life of this world through which We test them. The provision of your Lord is better and more enduring.
Do not strain your eyes with envy regarding the worldly benefits We have bestowed on some among them, for with these We seek to test them, the lawful provision of your Lord is better and more lasting
Do not turn your eyes covetously towards the embellishments of worldly life that We have bestowed upon various kinds of people to test them. But the clean provision bestowed upon you by your Lord is better and more enduring
And strain not thine eyes toward that with which We have provided different classes of them, (of) the splendour of this world’s life, that We may thereby try them. And the sustenance of thy Lord is better and more abiding
And do not stretch your eyes towards that with which We have made some classes of them to enjoy. (It is) a splendor of the life of this world that We may test them thereby, and the provision of your Fosterer is the best and more lasting.
And covet not that — which We have provided some couples among them with — of the glitter of this worldly life, whereby We try them. And what the Lord provides you with is better and lasting
And do not glance with amazement and wonder at the adornments (of worldly life) which We have provided to some classes (of the disbelieving materialists) for their (short-term) luxury so that We may cause for them a trial in these (very things). And the provision of your Lord (in the Hereafter) is the best and eternal
And do not strain your eyes on what We have given other people as luxuries of this worldly life, where We are testing them with it. The provision of your Lord is better and more lasting
And do not crave with your eyes what We have bestowed upon some couples from them; the flower of the worldly life; so as to test them in it; and the provision of your Lord is better and more lasting.
And do not crave with your eyes what We have bestowed upon some couples from them; the flower of the worldly life; so as to test them in it; and the provision of your Lord is better and more lasting.
And do not extend/spread your two eyes to what We gave long life/made enjoy with it (to) spouses/couples from them, the life the present's/worldly life's flower/splendor , to test them in it, and your Lord's provision (is) better and more lasting
And never turn thine, eyes [with longing] towards whatever splendour of this world's life We may have allowed so many others to enjoy in order that We might test them thereby: for the sustenance which thy Sustainer provides [for thee] is better and more enduring
And do not definitely extend (Or: dilate) your eyes to what We have given pairs of them to enjoy- the flower of the present life (Literally: the lowly life, i.e., the life of this world) that We may tempt them therein. And the provision of your Lord is more charitable, (i.e., better) and more enduring
And strain not thine eyes toward that which We cause some wedded pairs among them to enjoy, the flower of the life of the world, that We may try them thereby. The provision of thy Lord is better and more lasting
Do not be envious of what We have given to some people as means of enjoyment and worldly delight. Such means are a trial for them, but the reward that you will receive from your Lord will be far better and everlasting
Never stretch your eyes towards the things We have given to some groups of them to enjoy, so that We put them to test thereby, it being merely glamour of the worldly life. And the bounty of your Lord is much better and more lasting
Stretch not your eyes toward that by which We have given enjoyment to some groups among them, from the splendor of this ‘worldly life’, so that we may thereby tempt them. Consequently, the sustenance of your Lord is far better and more enduring.
Do not look (enviously) at the splendors of this life with which We have furnished some of their groups. It is (merely) to test them. The grants of your Lord (in the afterlife) are far better and ever lasting
And don’t Stretch your eyes toward that by which We have given enjoyment to some groups among them, from the splendor of this worldly life, so that We may thereby tempt them. The provision of your Lord is far better and more enduring.
And do not direct your sight wistfully O Muhammad at the advantages We gave to some among the various sects; it is the flower of life below and it is a means of trial. It is the gist with which We test their response and their behaviour, whereas the blessed victual provisioned by Allah Hereafter is excellence personified and more lasting
Don’t look with envy at what We gave them to enjoy from life’s worldly luxuries; it’s Our way of testing them, and your Lord’s sustenance is better and everlasting.
Do not let your eyes crave what We have allowed some of the disbelievers to enjoy; the ˹fleeting˺ splendour of this worldly life, which We test them with. But your Lord’s provision ˹in the Hereafter˺ is far better and more lasting.
And do not extend your eyes to the enjoyment We have given some couples of them as the splendour of this world in order to test them by it, and the provision of your Lord is better and more lasting.
Do not regard with envy what We have given some among them to enjoy ― the flower of the present life ― for with this We seek only to try them. Better is your Lord‘s provision, and more lasting
And do not covet what we bestowed upon any other people. Such are temporary ornaments of this life, whereby we put them to the test. What your Lord provides for you is far better, and everlasting.
And do not gaze longingly toward what We have given some of them to enjoy, [it is merely] the splendor of worldly life by which We test them, but the provision of your Lord is better and more enduring.
And do not gaze longingly toward what We have given some of them to enjoy, [it is merely] the splendor of worldly life by which We test them, but the provision of your Lord is better and more enduring.
And do not extend your eyes towards what We have enjoyed with it, pairs of them the Dunya life’s flower (This world) to infatuate them in it. And your Lord’s livelihood is more goodness, and more lasting.
And do not stretch your eyes to that thing which We have given parties of them to enjoy; (this is) the splendour of the life of the world that We may try them in it; and the provision of your Lord is better and more lasting
Do not turn your eyes covetously towards whatever splendour of this world's life We have allowed many of them to enjoy in order that We may test them thereby. Whatever provisions your Lord may give are indeed better and longer lasting.
And turn not your eyes towards the splendor of the worldly life We have caused many to enjoy. (15:88). Thereby We put them to test. (A chance for them to walk aright or turn away (104:6-7)). The provision of you Lord is better and more lasting. (13:17)
And do not stretch your eyes after that with which We have provided different classes of them, (of) the splendor of this world's life, that We may thereby try them; and the sustenance (given) by your Lord is better and more abiding
And strain not thine eyes after what WE have bestowed on some classes of them of the splendour of the present world that WE may try them thereby. And the provision of thy Lord is better and more lasting
Strain not thine eyes toward the enjoyments We have granted certain classes of them, as the splendor of the life of this world, that We may test them concerning it. The provision of thy Lord is better and more lasting
And do not strain your eyes in the desire of the things We have given for enjoyment to some of those people, the splendor of the life in the world, by which We test them: But the gift from your Lord is better and more lasting
Don’t extend your eyes toward what We granted categories among them to enjoy—the splendor of the life of this world—through which We test them. The provision of your Lord is better and more lasting.
And do not extend your glance towards what We have given some classes of them to enjoy—the splendor of the life of this world—that We may test them thereby. Your Lord's provision is better, and more lasting
And do not extend your eyes toward that by which We have given enjoyment to [some] categories of them, [its being but] the splendor of worldly life by which We test them. And the provision of your Lord is better and more enduring
And definitely do not extend your eyes to what We have provided pairs of them with, the flourish of the worldly life, to try them therein; and the provision of your Lord is better and more lasting.
Nor strain thine eyes in longing for the things We have given for enjoyment to parties of them, the splendour of the life of this world, through which We test them: but the provision of thy Lord is better and more enduring
Nor strain thine eyes in longing for the things We have given for enjoyment to parties of them, the splendour of the life of this world, through which We test them: but the provision of thy Lord is better and more enduring
وَأۡمُرۡ أَهۡلَكَ بِٱلصَّلَوٰةِ وَٱصۡطَبِرۡ عَلَیۡهَاۖ لَا نَسۡءَلُكَ رِزۡقࣰاۖ نَّحۡنُ نَرۡزُقُكَۗ وَٱلۡعَـٰقِبَةُ لِلتَّقۡوَىٰ ١٣٢
Order your people to pray, and pray steadfastly yourself. We are not asking you to give Us provision;We provide for you, and the rewards of the Hereafter belong to the devout
And enjoin the prayer on your family, and be patient in it. We don’t ask you a provision; We provide for you. And the good end (Paradise) is for the pious.
And command thy household for prayer, and persevere thou therein; We ask not of thee any provision; we Who provide thee; and the happy end is for piety
Enjoin on your people service to God, and be yourself constant in it. We do not ask you to provide: It is We who provide for you. The reward is for piety and fear of God
Command your relatives to experience salat (introspective turning to one’s Rabb) and be constant in its observance! We ask for no sustenance from you, (on the contrary) it is We who provides your sustenance! The future is for those who protect themselves.
Instruct your family to do salat, and be constant in it. We do not ask you for provision. We provide for you. And the best end result is gained by taqwa.
And bid your family to prayer and be steadfast in its maintenance. We do not ask any provision of you. It is We who provide for you, and the outcome will be in favour of Godwariness
Order your family and community to establish the Prayer, and be diligent in its observance. We do not ask you to provide for Us; rather it is We Who provide for you. (So all your worship is for your own benefit.) And the (desired) outcome is in favor of piety and righteousness
And bid your people to Pray and be constant and steadfast therein. We do not ask you to provide sustenance (for Us). It is We who provide sustenance for you. The good future is for guarding against evil
And bid thy family to pray, and be thou patient in it; We ask of thee no provision, but it is We who provide thee and the issue ultimate is to godfearing
And instruct your family to mandatory prayer and persist on it. We do not ask you for provision, We provide for you, and the (good) ending is for those who are cautious (of God).
Encourage your folk to Worship God on regular basis and strictly observe it. I am asking no offering (as the pagans were offering jewels to their idols) from you. On the contrary, I am the one who provides for you. Know that, at the end, it is the righteous who will have the upper hand
Encourage prayer for your people, and be consistent in it. We do not ask you to provide sustenance. We provide it for you, and the result is for the conscious
And command your people to prayer, and patiently adhere to it; We ask of yousg no provision; it is We who provide for you. For the future outcome is for mindfulness (of God).
Bid thy people prayer, and persevere in it; we do not ask thee to provide. We will provide, and the issue shall be to piety
And command your household to establish prayer, and yourself be steadfast in it; We do not ask any sustenance from you; We will provide you sustenance; and the excellent result is for piety
And command your family to the prayer and be steadfast on it. We do not charge you with providing [for yourself and for them]. We provide for you and the good ending is for those who revere Allah.
Command thy family to observe prayer; and do thou persevere therein. We require not of thee that thou labour to gain necessary provisions for thyself and family: We will provide for thee; for the prosperous issue shall attend on piety
Bid your people worship, and persevere in it; We do not ask you to provide, it is We Who will provide for you. But the sequel is for righteousness
Order your family to pray and be patient in it. We do not ask you for provisions, rather, it is We who provide for you. And the final outcome is for the cautious
Enjoin prayer on thy family, and persevere therein. We ask not of thee to find thine own provision - we will provide for thee, and a happy issue shall there be to piety
And enjoin Salat on your family-members and your followers and be constant regarding it. We do not ask you any provision, (rather) We provide provision and sustenance to you. And the final end being fully successful is dependent on obedience (to Allah through His Al-Kitab)
And command thy people to the formal prayer, and to maintain patience in it. We ask not of thee for any provision. We provide for thee and the Ultimate End will be for the God-conscious.
Institute the ritual prayer for your people and be consistent in it. We do not ask you to provide sustenance; We provide it for you. The hereafter is for the righteous.
Enjoin Salah on your people and be diligent in its observance. We demand nothing of you; instead We provide you sustenance. Blessed shall be the end of the Righteous
Enjoin Prayer on your household, and do keep observing it. We do not ask you for any worldly provision; rather, it is We Who provide you, and ultimately the pious will end up the best
And enjoin prayer on thy people, and steadily adhere to it. We ask not of thee a sustenance. We provide for thee. And the (good) end is for guarding against evil
And enjoin worship (salat) on your people and be constant therein. We do not ask you for provision, We provide for you. And the consequence of guarding (against evil, is good).
And enjoin prayer on your followers, and be regular and steadfast thereon. We do not ask you for any provision; We give it to you. And in the end it is those who fear Allah, and abide by His instructions, that get all the good things to enjoy
And enjoin Prayer on your family and strictly adhere to it. And We do not ask for provision from you, (rather) We provide for you. And it is the act of fearing God that brings about best results
And instruct your family with the contact-method, and be patient for it. We do not ask you for provision, for We provide for you. And the good end is for the righteous
And instruct your family to the contact prayer, and be patient for it. We do not ask you for provision, for We provide for you. And the ending will be for righteousness.
And instruct your family with the Connection, and be patient for it. We do not ask you for provision, for We provide for you. And the ending will be for righteousness.
And order/command your family/people with the prayers and endure patience on it, We do not ask/question you (for) a provision/means of livelihood , We provide for you, and the end (result is) to the fear and obedience (of God)
And bid thy people to pray, and persevere therein. [But remember:] We do not ask thee to provide sustenance [for Us]: it is We who provide sustenance for thee. And the future belongs to the God-conscious
And command your (extended) family to (observe) the prayer and constantly (endure) patiently in it. We do not ask of you (any) provision. We, Ever We, provide you, and the end is to (the ones having) piety
And enjoin upon thy people worship, and be constant therein. We ask not of thee a provision: We provided for thee. And the sequel is for righteousness
Instruct your family to pray and to be steadfast in their worship. We do not ask any sustenance from you; it is We who give you sustenance. Know that piety will have a happy end
Bid your family to perform Salah, and adhere to it yourself. We ask no provision from you. We give provision to you. And the ultimate end is in favour of Taqwa (God-fearing, and piety)
Give an authoritative order to your family to establish prayer, and endure patiently in its observance. We ask not of you sustenance. We provide for you. But the (fruitful) end will be for righteousness.
Bid your family to observe the ´salat´, and stay steadfast upon it yourself. We do not seek sustenance from you. Indeed, We bestow sustenance. The final outcome hinges on piety
And give an authoritative order to your family to establish prayer and to be patiently diligent in observing it. We don’t ask you for provision: It is We Who provide sustenance for you. But the fruitful end will be for the Pious.
And enjoin your family to observe the act of worship and you persevere in observing it and in maintaining your piety. We do not expect you to provide sustenance. It is We Who provide for you and for all, and the happy ending is the conclusion of piety
Teach your family to pray and perform it yourself as well. We don’t ask you for provision, actually, We provide for you, and a good outcome is a result of righteousness
Bid your people to pray, and be diligent in ˹observing˺ it. We do not ask you to provide. It is We Who provide for you. And the ultimate outcome is ˹only˺ for ˹the people of˺ righteousness.
And instruct your family to pray and be consistent in it; We do not ask provision from you, We provide for you, and the outcome is for those who beware (of Allah).
Enjoin prayer on your people and be diligent in its observance. We demand of you no provision: We shall Ourself provide for you. Blessed shall be the end of the devout
You shall enjoin your family to observe the contact prayers (Salat), and steadfastly persevere in doing so. We do not ask you for any provisions; we are the ones who provide for you. The ultimate triumph belongs to the righteous.
Order your people to pray and be steadfast yourself. We are not asking you for provision; We provide for you, and the [best] end [comes through] being mindful of God.
Order your people to pray and be steadfast yourself. We are not asking you for provision; We provide for you, and the [best] end [comes through] being mindful of God.
And command your family with the prayers and be patient upon it. We are not asking you for a livelihood, We provide livelihoods for you. And the consequence is for piety.
And bid your family to pray and be constant therein. We do not ask you sustenance, (but) We give you sustenance, and the (good) end is for (the people of) righteousness
Enjoin prayer on your people, and be diligent in its observance. We do not ask you for any provisions. It is We who provide for you. The future belongs to the God-fearing.
Enjoin upon your family and followers that their central duty remains the establishment of the Divine System. We do not ask you to provide for Us, We provide for you. (The Divine System will take care of everyone's needs). And the future belongs to those who walk aright
And enjoin prayer on your followers, and steadily adhere to it; We do not ask you for subsistence; We do give you subsistence, and the (good) end is for guarding (against evil)
And enjoin Prayer on thy people and be constant therein. WE ask thee not for provision; it is WE who provide for thee. And the good end is for those who guard against evil
And bid thy family to prayer and be steadfast therein. We ask no provision of thee; We provide for thee. And the end belongs to reverence
And enjoin prayer on your family, and be constant in (insisting upon) it. We ask you not to provide livelihood: We provide it for you. And the (gift of) the Hereafter is for righteous
Command your family to establish prayer, and steadfastly maintain it. We don’t ask you for provision; We provide for you. The good end is for righteousness.
And exhort your people to pray, and patiently adhere to it. We ask of you no sustenance, but it is We who sustain you. The good ending is that for righteousness
And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness
And bid your people prayer, and be patient in it; We do not ask you for provision. We will provide for you, and the end is for piety.
Enjoin prayer on thy people, and be constant therein. We ask thee not to provide sustenance: We provide it for thee. But the (fruit of) the Hereafter is for righteousness
Enjoin prayer on thy people, and be constant therein. We ask thee not to provide sustenance: We provide it for thee. But the (fruit of) the Hereafter is for righteousness
وَقَالُوا۟ لَوۡلَا یَأۡتِینَا بِءَایَةࣲ مِّن رَّبِّهِۦۤۚ أَوَ لَمۡ تَأۡتِهِم بَیِّنَةُ مَا فِی ٱلصُّحُفِ ٱلۡأُولَىٰ ١٣٣
The disbelievers say, ‘Why does he not bring us a sign from his Lord?’ Have they not been given clear proof confirming what was in the earlier scriptures
They say: “Why does he (Muhammad) not bring us a sign from his Lord?” Has not proof (the Qur’an) came to them which is (contains teachings) of the previous Scriptures?
And they Say: wherefore bringeth he not unto us a sign from his Lord? Hath not there came unto them the evidence of that which is in the former Scriptures
Yet they say: "Why does he not bring a sign from his Lord?" Have not clear proofs come to them in what is contained in the earlier Books
They said, “Why hasn’t he brought a sign from his Rabb!”... Did not the clear signs of the previous knowledge reach them?
They say, ´If only he would bring us a Sign from his Lord!´ Have they not received the Clear Sign of what is written in the earlier texts?
They say, ‘Why does he not bring us a sign from his Lord?’ Has there not come to them a manifest proof in that which is in the former scriptures
And they say: "If only he brought us a miracle from his Lord!" Has there not come to them (as a sufficient miracle) a Clear Evidence of (the truth) in what is (to be found) in the former Scriptures
And these (opponents) say, `Why does he bring us no sign from his Lord?' Has there not come to them a clear evidence (about the advent of this Prophet) from what is (contained) in the former scriptures
They say, 'Why does he not bring us a sign from his Lord?' Has there not come to them the clear sign of what is in the former scrolls
And they say: “Why does he not bring us a sign from his Lord?” Didn't a clear evidence come to them in what is in the previous scriptures?
They say: “If only he comes up with a sign.” Did they not receive enough signs from the previous Scriptures? (Why they did not believe in those signs then? These are just excuses.
They say, “Why does he not bring us a sign from his Lord?” Has guidance not come to them from all that was in the previous books of scripture
And they said, “If only he were to bring us a sign from his Lord!” Were they not given evidence of whatever is in the former scrolls?
They say, 'Unless he bring us a sign from his Lord - What! has there not come to them the manifest sign of what was in the pages of yore?
And the disbelievers said, "Why does he not bring to us a sign from his Lord?"; did not the explanation of what is in the former Books, come to them
And they say, “Why does he not bring us a sign from His Lord?” Has not a clarification of all that is in the former books come to them?
The unbelievers say, unless he come unto us with a sign from his Lord, we will not believe on him. Hath not a plain declaration come unto them, of that which is contained in the former volumes of scripture, by the revelation of the Koran
They say, "Unless he brings us a sign from his Lord.....". What! Has there not come to them the proof of what was in the former scriptures
They say: 'Why does he not bring us a sign from his Lord? ' Did not a clear sign come to them in the preceding Scrolls
But they say, "If he come not to us with a sign from his Lord . . .!" But have not clear proofs for the Koran come to them, in what is in the Books of old
And people said: “Why does he not come to us with a credential from his Nourisher-Sustainer?” Has there not come to them Bayyinah: whatever is in As-Suhuf-il-oola [Suhuf is the plural of sahifah. Each Surah in the Book of Allah is called a sahifah. And all the Surahs together are called Suhuf. Since Al-Kitab is permanent and eternal and also belonged to earlier and ancient times it is also called As-Suhuf-ul-oola. Similarly every Surah is collection of Writtings and all the Surahs together are the complete Divine Wirttings. To understand this point further, please see Verses 98/1-3]
And they said: Why brings he not to us a sign from his Lord? Approaches them not clear portents that were in the first scrolls?
They say, “Why does he not bring us a sign from his Lord?” Has a clear sign not come to them from what was in the former books of revelation?
They say: "Why does he (Muhammad) not bring us a Sign from His Lord?" Has not a clear Sign (The Qur’an) come to them containing all the teachings of the former Scriptures
They ask: "Why does he not bring us a (miraculous) sign from his Lord?" Has there not come to them a Book containing the teachings of the previous scriptures
And they say: Why does he not bring us a sign from his Lord? Has not there come to them a clear evidence of what is in the previous Books
And they say, "Why does he not bring to us a sign from his Fosterer?" Has a clear proof not come to them through that which was there in previous books?
And they say, "Why does he not bring to us a sign from his Lord?" Has not there come to them a clear exposition of what the earlier scriptures contain
And (the disbelievers) say: ‘Why does this (Prophet) not bring us any sign from his Lord?’ Has there not come to them (the Qur’an,) a clear proof of the things (mentioned) in the former Books
And they said: "If only he would bring us a sign from his Lord!" Did not proof come to them from what is in the previous Scripture
And they said: "If only he would bring us a sign from his Lord!" Did not proof come to them from what is in the previous scripts?
And they said: "If only he would bring us a sign from his Lord!" Did not proof come to them from what is in the previous scripts?
And they said: "If only, he comes/brings to us with a verse/evidence/sign from his Lord." Did not an evidence (of) what is in the written leaves/sheets/pages (books/scriptures) the first/beginning come to them
NOW THEY [who are blind to the truth] are wont to say, "If [Muhammad] would but produce for us a miracle from his Sustainer! [But] has there not come unto them a clear evidence [of the truth of this divine writ] in what is [to be found] in the earlier scriptures
And they have said, "if only he had come up to us with a sign from his Lord!" And has there not come up to them the supreme evidence of what is in the earliet scrolls
And they say: If only he would bring us a miracle from his Lord! Hath there not come unto them the proof of what is in the former scriptures
They have said, "Why has he, (Muhammad), not brought some miracle from his Lord?" Have they not received the previously revealed heavenly Books as the evidence of the Truth
They say, .Why does he not bring to us a sign from his Lord?. Has there not come to them the clear sign of what is contained in the earlier Scriptures
They, (Pagan Arabs), say: "Why does he not bring us a sign, (a miracle), from his Lord?" Has not there come to them an intelligible sign of what is in the previous ‘Scriptures’?
They say, "Why did he not bring us a sign?" Did clear proofs _ those narrated in the earlier scriptures _ not reach them
They- (Pagan Arabs)- say: "Why does he not bring us a Sign from his Lord?" Has not there come to them an irrefutable Sign in the previous Scriptures?
And they -the infidels- insolently and defiantly say; If only he -the Prophet- presents us with a sign -other than the Quran- from Allah, his Creator, -to evince both his wisdom and the truth of his mission-! Have they not been presented with enough Authoritative signs in former Scriptures which foretold also future events
They said, “Why didn’t he bring a book from His Lord? Hasn’t a clear sign already come to them in former books of revelation?”
They demand, “If only he could bring us a sign from his Lord!” Have they not ˹already˺ received a confirmation of what is in earlier Scriptures?
And they say: why does not a sign come to us from our Lord? Did not a clear proof reach them from the earlier records?
And they say: ‘Why does he not bring us a sign from his Lord?‘ Have they not been given sufficient proof in previous scriptures
They said, "If he could only show us a miracle from his Lord!" Did they not receive sufficient miracles with the previous messages?
And they say, "If he would only bring us a sign from his Lord?" Has not clear evidence come to them in the earlier texts?
And they say, “If he would only bring us a sign from his Lord?” Has not clear evidence come to them in the earlier texts?
And they said, “If only he would bring us with a verse from his Lord?” Were they not coming to them proof of what was in the first scrolls?
And they said: 'Why does he not bring us a sign (a miracle) from his Lord?' Has there not come to them a clear proof of what is in the former Books
They say: 'Why does he not bring us a sign from his Lord?' Has there not come to them a clear evidence of the truth in the earlier scriptures?
And they say, "Why does he not bring us a miracle from his Lord?" But has there not come to them a clear evidence of all the truth that was in the former Scriptures? (All Divine Scriptures have been miracles in their own right). (5:48)
And they say: Why does he not bring to us a sign from his Lord? Has not there come to them a clear evidence of what is in the previous books
And they say, `Why does he not bring us a Sign from his Lord?' Has there not come to them clear evidence of what is contained in the former Books
They say, “Why has he not brought us a sign from his Lord?” Has there not come unto them the clear proof of that which is in the scriptures of old
They say: "Why does he not bring us a sign from His Lord?” Has not a Clear Sign come to them of all that was in the former Books of Revelation
They say, “Why doesn’t he bring us a sign from his Lord?” Didn’t they receive sufficient evidence in the previous Scriptures?
And they say, 'Why does he not bring us a miracle from his Lord?' Were they not given enough miracles in the former scriptures
And they say, "Why does he not bring us a sign from his Lord?" Has there not come to them evidence of what was in the former scriptures
And they say, 'If only he brings us a sign from his Lord.’ Has there not come to them clear proof of what is in the former books?
They say: "Why does he not bring us a sign from his Lord?" Has not a Clear Sign come to them of all that was in the former Books of revelation
They say: "Why does he not bring us a sign from his Lord?" Has not a Clear Sign come to them of all that was in the former Books of revelation
وَلَوۡ أَنَّاۤ أَهۡلَكۡنَـٰهُم بِعَذَابࣲ مِّن قَبۡلِهِۦ لَقَالُوا۟ رَبَّنَا لَوۡلَاۤ أَرۡسَلۡتَ إِلَیۡنَا رَسُولࣰا فَنَتَّبِعَ ءَایَـٰتِكَ مِن قَبۡلِ أَن نَّذِلَّ وَنَخۡزَىٰ ١٣٤
If We had destroyed them through punishment before this Messenger came, they would have said, ‘Lord, if only You had sent us a messenger, we could have followed Your revelations before we suffered humiliation and disgrace!’
And if We had destroyed them with a punishment before this (the Qur’an), surely they would have said: “Our Lord! If You only had sent us a Messenger, we would certainly have followed Your Verses before we were disgraced and humiliated.”
And had We destroyed them With a torment before it, surely they would have said: O our Lord why sent not Thou Unto us an apostle that we might have followed Thy signs before we were disgraced and humiliated
If We had destroyed them by some calamity sooner than this, they would have surely said: "O Lord, if You had sent to us a messenger we would have followed Your command before being humbled and disgraced."
If We had destroyed them with a suffering before this they would have said, “Our Rabb, why didn’t you disclose a Rasul so that we may have followed Your signs before being humiliated and disgraced?”
If We had destroyed them with a punishment before this, they would have said, ´Our Lord, why did You not send us a Messenger, so we could follow Your Signs before we were humbled and disgraced?´
Had We destroyed them with a punishment before it, they would have surely said, ‘Our Lord! Why did You not send us an apostle so that we might follow Your signs before we were abased and disgraced?’
Had We destroyed them with a punishment before it (before the Evidence came to them), they would surely have said: "Our Lord! If only You had sent us a Messenger, we would have followed Your Revelations before we were humiliated and disgraced."
Had We punished and destroyed them with a calamity before (the advent of) this (Prophet), they would have certainly said, `Our Lord! why did you not send a Messenger to us so that we might have followed your commandments before we were humiliated and disgraced?
Had We destroyed them with a chastisement aforetime, they would have said, 'Our Lord, why didst Thou not send us a Messenger, so that we might have followed Thy signs before that we were humiliated and degraded?
And if We had destroyed them by punishment before that (sending the prophet), they would have certainly said: “Our Lord, why did you not send us a messenger, so we follow Your signs before we are humiliated and disgraced?”
Had I destroyed them before (in account of their wrongdoings,) they would have said: “Our Lord, if you had sent any Prophet to us, we would have definitely followed him so that we would not be so ashamed and humiliated at your present.”
And if We had inflicted on them a penalty before this they would have said, “Our Lord, if only You had sent us a messenger, we would certainly have followed Your signs before we were humbled and put to shame.
Had We annihilated them with a punishment before him, they would have said, “Our Lord, if only You had sent us a messenger so that we would have followed Your signs before we were humiliated and disgraced.”
But had we destroyed them with torment before it, they would have said, 'Unless Thou hadst sent to us an apostle, that we might follow Thy signs before we were abased and put to shame.
And had We destroyed them with some punishment before the advent of a Noble Messenger, they would have certainly said, "Our Lord, why did You not send a Noble Messenger to us, so we would have followed Your signs, before being humiliated and disgraced?"
And had We destroyed them through a punishment before it [Quran] they would have said, “O Our Lord, if only You had sent unto us a messenger, we would have followed Your signs before we are humiliated and disgraced.”
If we had destroyed them by a judgment before the same had been revealed, they would have said, at the resurrection, O Lord, how could we believe since thou didst not send unto us an apostle, that we might follow thy signs, before we were humbled and covered with shame
But had We destroyed them with doom before it, they would have said, "If only Thou had sent to us a messenger, that we might follow Thy signs before we were abased and put to shame."
Had We destroyed them with a punishment before this, they would have said: 'Our Lord, why did You not send us a Messenger so that we could have followed Your verses before we were humiliated and degraded.
And had We destroyed them by a chastisement before its time, they would surely have said, "O our Lord! How could we believe if thou didst not send unto us an Apostle that we might follow thy signs ere that we were humbled and disgraced."
And if We had destroyed them with a torment before this, surely they would have said: “Our Nourisher-Sustainer! Why didn‘t you send unto us a Messenger, then we would have followed your Ayaat before we were humiliated and disgraced?
And if We caused them to perish with a punishment before this, certainly, they would have said: Our Lord! Why hadst Thou not sent to us a Messenger so that we follow Thy signs before we are degraded and humiliated!
If We had already inflicted punishment upon them, they would have complained, “Our Lord, if only You had sent us a messenger, We surely would have followed Your signs before we were humiliated and shamed.”
Had We destroyed them as punishment before its revelation, they would have said: "Our Lord! If only You had sent us a Messenger, we would certainly have followed Your revelations before being humiliated and disgraced."
Had We destroyed them through some calamity before his coming, they would have said: "Our Lord! Why did You not send any Messenger to us that we might have followed Your signs before being humbled and disgraced?"
And if We had destroyed them with chastisement before it, they would have said: Our Lord, why didst Thou not send to us a messenger, so that we might have followed Thy messages before we met disgrace and shame
And had We destroyed them with punishment before (sending) him, they would have said, "Our Fosterer! before we were humbled and disgraced, why did you not send to us a messenger, so that we could have followed Your signs (orders).”
And had We destroyed them with punishment before this, they would certainly have said, "O our Lord! Why did You not send us a Messenger? For, we should then have followed Your Verses/signs before we met disgrace and shame."
And had We destroyed them through some calamity already, they would have said: ‘O Lord, why did You not send us any Messenger so that we might have followed Your Revelations before we were humiliated and disgraced?
And if We had destroyed them with retribution before this, they would have said: "Our Lord, if only You had sent us a messenger so we could follow Your revelations before we are humiliated and shamed!"
And if We had destroyed them with a retribution before this, they would have said: "Our Lord, if only You had sent us a messenger so we could follow Your revelations before we are humiliated and shamed!"
And if We had destroyed them with a retribution before this, they would have said: "Our Lord, if only You had sent us a messenger so we could follow Your revelations before we are humiliated and shamed!"
And if that (E) We destroyed/made them die with torture from before it, they would have said: "Our Lord, if only you sent to us a messenger, so we follow your signs/verses/evidences, from before that we humiliate/disgrace, and we shame/scandalize (ourselves)."
For [thus it is:] had We destroyed them by means of a chastisement ere this [divine writ was revealed], they would indeed [be justified to] say [on Judgment Day]: "O our Sustainer! If only Thou hadst sent an apostle unto us, we would have followed Thy messages rather than be humiliated and disgraced [in the hereafter]!"
And if We had caused them to perish with a torment even before it, they would indeed have said, "Our Lord, if only You had sent a Messenger to us, so that we might have closely followed Your signs even before that we were humiliated and disgraced!"
And if we had destroyed them with some punishment before it, they would assuredly have said: Our Lord! If only Thou hadst sent unto us a messenger, so that we might have followed Thy revelations before we were (thus) humbled and disgraced
Had We destroyed them with a torment before the coming of Muhammad they would have said, "Lord, would that you had sent us a Messengers so that we could have followed Your revelations before being humiliated and disgraced."
And if We had destroyed them with a punishment before it, they would have said, .Our Lord, why did you not send a messenger to us, so that we might have followed Your signs before we were humiliated and put to disgrace?
If We had annihilated them with a retribution before this, they would definitely have said: "Our Lord! If only You had sent us a Messenger, we should absolutely have followed Your ‘Revelations’ before we were humiliated and demeaned."
Had We, prior to sending him (Muhammad, SAW), ruined them with a disaster, they would have complained, "Our Lord, if only You had sent us a messenger, we would have followed Your signs instead of being disgraced and humiliated."
Had We destroyed them with a retribution before this, they would definitely have said: "Our Lord! If only You had sent us a Messenger, we should certainly have yield to Your Enlightenment Quotes before we were humiliated and demeaned."
If We had reduced them to a useless form before this Book -the Quran- was revealed, they would have said: "O Allah, our Creator, if only You had sent to us a Messenger with the spirit of truth guiding into all truth we would have acknowledged Your revelations and authoritative signs and followed Your path of righteousness before We were humbled and put to shame!"
Had We destroyed them with a punishment before this they would say, “Our Lord, why did you not send a messenger to us? We would have followed your revelation, so we wouldn’t be disgraced and put to shame.”
Had We destroyed them with a torment before this ˹Prophet came˺, they would have surely argued, “Our Lord! If only You had sent us a messenger, we would have followed Your revelations before being humiliated and put to shame.”
And had We destroyed them with a punishment before that, they would have said: our Lord, why did You not send a messenger to us so we would follow Your signs before being humiliated and disgraced?
Had We destroyed them with a scourge before his¹ coming they would have said: ‘Lord, if only You had sent us an apostle! We would have followed Your revelations before we were humbled and disgraced.‘
Had we annihilated them before this, they would have said, "Our Lord, had You sent a messenger to us, we would have followed Your revelations, and would have avoided this shame and humiliation."
And if We had destroyed them with a punishment before this, they would have said, "Our Lord, if You had only sent us a messenger, we could have followed Your signs before we were humiliated and disgraced."
And if We had destroyed them with a punishment before this, they would have said, “Our Lord, if You had only sent us a messenger, we could have followed Your signs before we were humiliated and disgraced.”
And if We destroyed them with a torment before him, they would say, “Our Lord, if only You had sent to us a messenger, so we would follow Your verses before that we were humiliated and disgraced.”
And had We destroyed them with a punishment before him (the Messenger), they would certainly have said: 'Our Lord! Why did You not send us a Messenger so that we might have followed Your Signs before that we were humiliated and disgraced
Had We destroyed them with a calamity before his coming, they would have said, 'Our Lord, if only You had sent us a Messenger, we would have followed Your revelations rather than be humiliated and disgraced.'
Had Our Law annihilated them with some punishment before this, they would have said, "Our Lord! If only you had sent a Messenger, so that we might have followed Your Messages before we were thus humbled and disgraced!" (5:19)
And had We destroyed them with chastisement before this, they would certainly have said: O our Lord! why didst Thou not send to us a messenger, for then we should have followed Thy communications before that we met disgrace and shame
And if WE had destroyed them with a punishment before the coming of this Messenger, they would have surely said, `Our Lord, wherefore didst Thou not send to us a Messenger that we might have followed Thy commandments before we were humbled and disgraced?
Had We destroyed them with a punishment before it, they would have said, “Our Lord! If only Thou hadst sent a messenger unto us, we would have followed Thy signs before being abased and disgraced.
And if We had sent a penalty on them before now, surely, they would have said: "Our Lord! If only You had sent us a messenger, we should certainly have followed Your Sign before we were humiliated and put to shame."
If We had destroyed them with a punishment before this, they would have said, “Our Lord, why didn’t You send us a messenger, so we could follow Your verses before we were humiliated and disgraced.”
Had We destroyed them with a punishment before him, they would have said, 'Our Lord, if only You had sent us a messenger, we would have followed Your revelations before we were humiliated and disgraced.'
And if We had destroyed them with a punishment before him, they would have said, "Our Lord, why did You not send to us a messenger so we could have followed Your verses before we were humiliated and disgraced?"
And had We destroyed them with punishment before it, surely they would have said, 'Our Lord! If only you had sent to us a messenger, so we could have followed Your signs before we were abased and disgraced.'
And if We had inflicted on them a penalty before this, they would have said: "Our Lord! If only Thou hadst sent us an apostle, we should certainly have followed Thy Signs before we were humbled and put to shame."
And if We had inflicted on them a penalty before this, they would have said: "Our Lord! If only Thou hadst sent us a messenger, we should certainly have followed Thy Signs before we were humbled and put to shame."
قُلۡ كُلࣱّ مُّتَرَبِّصࣱ فَتَرَبَّصُوا۟ۖ فَسَتَعۡلَمُونَ مَنۡ أَصۡحَـٰبُ ٱلصِّرَ ٰطِ ٱلسَّوِیِّ وَمَنِ ٱهۡتَدَىٰ ١٣٥
[Prophet], say, ‘We are all waiting, so you carry on waiting: you will come to learn who has followed the even path, and been rightly guided.’
Say (O Muhammad): “Each one (believer and disbeliever) is waiting, so you wait too. Then you shall know who is following the Right Way and who have been rightly guided.”
Say thou: everyone Is on the watch; so watch, and anon ye shall know who are the fellows of thee even path and who hath let himself be guided
Say: "Each one awaits the consequence; so you wait. You will come to know soon who are the men of the straight path and who have come to guidance
Say, “Everyone is waiting and observing, so you wait too! You shall know soon who the people of the straight path who attain the reality are!”
Say: ´Everyone is waiting expectantly so wait expectantly. You will soon know who are the Companions of the Right Path and who is is guided.´
Say, ‘Each [of us] is waiting. So wait! Soon you will know who are the people of the right path, and who is guided.’
Say: "Everyone (we and you) is in an expectation (of what the future will bring), so continue to expect! You will soon come to know who have been the followers of the even path and who have been rightly guided (and therefore whose expectations have proved true)
Say, `Each one (of us) awaits (the end), therefore wait you (also). You will soon come to know who are the people of the right path and who followed right guidance (and who do not)?
Say: 'Everyone is waiting; so wait, and assuredly you shall know who are the travellers on the even path, and who is guided.
Say: “Everyone is waiting, so you wait (too), and you are going to know who are the followers of the even (and the right) path and who are guided.”
Say: “We are all waiting. You, too wait. Pretty soon you will find out who is in the right path and who has got the guidance.”
Say, “Each one is waiting. So wait also, and soon will you know who is on the straight and even path, and who it is who has received guidance.” 135 (End of Part 16
Saysg, “Everybody is waiting, so waitpl, for you will know who the people of the even path are and who was rightly-guided.
Say, ' Each one has to wait, so wait ye but in the end ye shall know who are the fellows of the level way, and who are guided!
Proclaim, "Each one is waiting; so you too wait; very soon you will come to know who are the people of the right path, and who has attained guidance."
Say, “Each one [of us] is waiting so wait you [for the final judgment] and you shall soon come to know who is on the path which is even and who is well guided.”
Say, each of us wait the issue: Wait therefore; for ye shall surely know hereafter who have been the followers of the even way, and who hath been rightly directed
Say, "Each one has to wait, so wait you also! But in the end you shall know who it is that is on the straight and level path, and who it is that is guided right."
Say: 'Everyone is waiting; so wait. Indeed, you shall know who are the companions of the Even Path, and those who are guided.
SAY: Each one of us awaiteth the end. Wait ye then, and ye shall know which of us have been followers of the even way, and who hath been the rightly guided
Say: “All of us are those who await. So you (also) await, then very soon you shall know who are people of the Right Path and who found the guidance.
Say: Each is one who is waiting so watch. Then, you will know who are the Companions of the Path without fault and who were truly guided.
Say, “Each of us is waiting, so just wait. Soon you will know who among us is on the Straight Way and has received guidance.”
Say: "All are waiting: so wait if you will. Very soon you shall find out, who is following the Right Way and who has been rightly guided."
Tell them, (O Muhammad): "Everyone is waiting for his end. Wait, then, and you will soon know who are the people of the Right Way, and are rightly-guided."
Say: Every one (of us) is waiting, so wait. Soon you will come to know who is the following of the even path and who goes aright
Say, "Everyone is waiting, so you (too) wait, and you will come to know who thecompanions of the balanced path are, and who is (rightly) guided?
Say, "Everyone is waiting, so you too wait! You will soon come to know who is following the right path and who is guided."
Say: ‘Everyone is waiting, so wait on. You will soon come to know who are the people of the right path and who are the guided ones.
Say: "All are waiting, so wait, and you will come to know who are the people upon the even path and who are guided."
Say: "All are waiting, so wait, and you will come to know who are the people upon the even path and who are guided."
Say: "All are waiting, so wait, and you will come to know who are the people upon the even path and who are guided."
Say: "Each/all (is) waiting/remaining , so wait/remain , so you will know who (are) the road's/way's the straight/just owners/company , and who was guided."
Say: "Everyone is hopefully waiting [for what the future may bring]: wait, then, [for the Day of Judgment] for then you will come to know as to who has followed the even path, and who has found guidance!"
Say, "Everyone is awaiting, so await. Then you will soon know who are the companions on the level Path and who are guided."
Say: Each is awaiting; so await ye! Ye will come to know who are the owners of the path of equity, and who is right
(Muhammad), tell them, "Everyone is waiting. Wait and you shall know very soon who will be the followers of the right path with the right guidance."
Say, .Everyone is waiting. So wait, then you will know who the people of the straight path are and who has followed the right guidance
Say: "Every one (of us) is in a state of expectation (of the outcome), so keep on expecting! Soon you will come to know the ones who have been following the right path, and (the ones) who have been rightly guided.
Say, "Each (soul) is in a state of waiting. You wait, too! Soon you will find out who is on the right path, and well-guided."
Say: "Every one (of us) is in a state of expectation (of the outcome), so keep on expecting! Soon you will come to know the ones who have been on the right path, and (the ones) who have tendency to pursue salvation.
Say to them O Muhammad: "Each of us awaits his end and what lies for him in store; therefore, you wait -until The Eventful Day comes to pass- and then you shall come to know which of us had followed the path of righteousness and who had the world all before them and Providence their guide"
Say: “Each one of us is waiting, so you wait as well; soon you will know those who were on the straight path and rightly guided.”In the name of Allah, the Kind, the Caring
Say ˹to them, O Prophet˺, “Each ˹of us˺ is waiting, so keep waiting! You will soon know who is on the Straight Path and is ˹rightly˺ guided.”
Say: all are waiting, so wait, then you will know who are the companions on the level path and who is guided.
Say: ‘All are waiting: so wait if you will. You shall learn who have followed the even path and who have been rightly guided.‘
Say, "All of us are waiting, so wait; you will surely find out who are on the correct path, and who are truly guided."
Say, "Each is expectantly waiting; so wait with your expectations. For you will eventually know who is on the path of equity and who is rightly guided."
Say, “Each is expectantly waiting, so wait with your expectations. For you will eventually know who is on the path of equity and who is rightly guided.”
Say, “Each is waiting, so wait. So, you will know who the even path’s companions are, and who was guided.
Say: 'Each one (of us) is awaiting, therefore do await, then soon you will come to know who is the follower of the straight and even way, and who is guided'
Say: 'Everyone is hopefully waiting; so wait, if you will. You will certainly come to know who has followed the even path, and who has been rightly guided.'
Say, "Everyone is hopefully waiting (what the future may bring); wait then, for you will come to know who are on the even path, and who are rightly guided." (6:136)
Say: Every one (of us) is awaiting, therefore do await: So you will come to know who is the follower of the even path and who goes aright
Say, `Each one is waiting; wait ye, therefore, and you will soon know who are the people of the right path and who follow true guidance, and who do not
Say, “Each is waiting, so wait! For you shall come to know those who are the companions of the sound path, and those who are rightly guided.
Say: "Each one (of us) is waiting: So you wait too, and you will know who are on the Even (and Straight) Path and those who have let themselves be guided."
Say, “Everyone is waiting; so you too wait. You will then know who are those that follow the straight path and who is guided.”
Say, 'Everybody is waiting, so wait. You will know who the people of the straight path are, and who is rightly-guided
Say, "Each [of us] is waiting; so wait. For you will know who are the companions of the sound path and who is guided."
Say, 'Each is waiting; so wait. And soon you shall know who are the fellows of the level way, and who is guided.'
Say: "Each one (of us) is waiting: wait ye, therefore, and soon shall ye know who it is that is on the straight and even way, and who it is that has received Guidance."
Say: "Each one (of us) is waiting: wait ye, therefore, and soon shall ye know who it is that is on the straight and even way, and who it is that has received Guidance."