Listen to Full Surah
1
The Judgment
۞ یَـٰۤأَیُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمۡۚ إِنَّ زَلۡزَلَةَ ٱلسَّاعَةِ شَیۡءٌ عَظِیمࣱ ١
People, be mindful of your Lord, for the earthquake of the Last Hour will be a mighty thing
O mankind! Fear your Lord! Surely, the earthquake of the Hour (of judgment) will be a terrible thing.
Mankind! fear your Lord; verily the quake of the Hour shall be a thing mighty
O YOU PEOPLE, fear your Lord. The great upheaval of the Hour will indeed be terrible
O people! Protect yourselves from your Rabb (from what He will enforce upon you as the consequences of your deeds)! The earthquake of that Hour is tremendous indeed.
Mankind, have taqwa of your Lord! The quaking of the Hour is a terrible thing.
O mankind! Be wary of your Lord! Indeed the quake of the Hour is a terrible thing
O humankind! Keep from disobedience to your Lord in reverence for Him and piety and get under His protection. (Never forget that) the violent convulsion of the Last Hour is an awesome thing
O people! take your Lord as a shield (for) as a matter of fact the shock of the Hour is a tremendously dreadful thing
O men, fear your Lord! Surely the earthquake of the Hour is a mighty thing
People, be cautious of your Lord. Indeed, earthquake of the Hour is an awful thing.
O’ mankind, Be at awe with your Lord and obey Him. Do not forget that when the most horrible earthquake of the Day of Judgment takes place, you have no one but God to seek refuge in
O humanity, be regardful of your Guardian Evolver, for the commotion of the Hour will be a terrible thing
O mankind, be mindful of your Lord. Indeed, the quaking of the Hour is something great.
O ye folk! fear your Lord. Verily, the earthquake of the Hour is a mighty thing
O people, fear your Lord; indeed the earthquake of the Last Day is a tremendous thing
O humankind! Revere your Lord. Truly the convulsions of the hour is a tremendous thing.
O men of Mecca, fear your Lord. Verily the shock of the last hour will be a terrible thing
O mankind! Fear your Lord. Verily, the convulsions of the Hour (of Judgment) will be a thing terrible
O people, have fear of your Lord. The earthquake of the Hour shall be a great thing
O MEN of Mecca, fear your Lord. Verily, the earthquake of the last Hour will be a tremendous thing
O you mankind! Pay obedience to your Nourisher-Sustainer, verily, the Tremors indicating the Hour are a terrible event
O humanity! Be Godfearing of your Lord. Truly, the earthquake of the Hour is a tremendous thing. On a Day you will see it,
O Humanity, fear your Lord, for the convulsion of the hour [of judgment] will be a terrible thing.
O mankind! Have fear of your Lord; the catastrophic quaking of the Hour of Doom will be terrible indeed
O mankind, fear the (wrath of) your Lord! Indeed, the earthquake of the Hour (of Judgement) will be an awesome thing
O people, keep your duty to your Lord; surely the shock of the Hour is a grievous thing
O mankind! fear your Fosterer. The quaking of the hour of doom is certainly a great thing.
O people! Fear your Lord. Indeed, the cataclysm of the Hour is a trmendous thing
O mankind! Keep fearing your Lord. No doubt, the earthquake of the Hour of Rising is a terrible thing
O mankind, be aware of your Lord, for the quaking of the Hour is a terrible thing
Opeople, be aware of your Lord, for the quaking of the Hour is a terrible thing
O people, be aware of your Lord, for the quaking of the Hour is a terrible thing.
You, you the people, fear and obey your Lord, that the Hour's/Resurrection's shaking/rumbling/moving (is) a great thing
O men! Be conscious of your Sustainer: for, verily the violent convulsion of the Last Hour will be an awesome thing
O you mankind, be pious to your Lord; surely the earthquake of the Hour is a tremendous thing
O mankind! Fear your Lord. Lo! the earthquake of the Hour (of Doom) is a tremendous thing
People, have fear of your Lord; the quake (of the physical realm) at the Hour of Doom will be terribly violent
O mankind, fear your Lord. Indeed the quake of the (destined) Hour is something terrible
O’ mankind, act piously toward your Lord! Indeed, the convulsion of the ‘Hour’ is a tremendous thing.
Oh you people! Fear your Lord! Indeed, the jolt of that hour (of Judgment) is a terrible thing
O’ mankind, act piously toward your Lord! Indeed, the convulsion of the Hour is a tremendous thing.
O you people: Regard Allah, your Creator, with reverence and awe and entertain the profound reverence dutiful to Him. The quake of the universe at the Final flour in. Day of Judgement is indeed astounding. It excites intense horror
People, fear Your Lord. The Earthquake of the Final Hour will be a significant event:
O humanity! Fear your Lord, for the ˹violent˺ quaking at the Hour is surely a dreadful thing.
Oh people, beware of your Lord, for the trembling of the hour is a tremendous thing.
YOU PEOPLE! Have fear of your Lord. The catastrophe of the Hour shall be terrible indeed
O people, you shall reverence your Lord, for the quaking of the Hour is something horrendous.
[The Pilgrimage]O Humankind, be ever mindful of your Lord. The tremor of the [final] Hour is a mighty thing.
O Humankind, be ever mindful of your Lord. The tremor of the [final] Hour is a mighty thing.
O the people, show the piety of your Lord. Surely the Hour’s quaking is a great thing.
O Mankind! Be in awe of your Lord! Verily the earthquake of the Hour (of doom) is a grievous thing
Mankind! Have fear of your Lord. The violent convulsion at the Last Hour will be awesome indeed.
O Mankind! Be mindful of your Sustainer so that you may journey through life in blissful honor and security. (If you failed to bring the house of humanity to order), the Hour will quake the earth with awesome wars
O people! guard against (the punishment from) your Lord; surely the violence of the hour is a grievous thing
O people, fear your Lord; Verily the earthquake of the Hour is a tremendous thing
O mankind! Reverence your Lord. Truly the quaking of the Hour is a tremendous thing
O Mankind! Fear your Lord! Because the (violent) earthquake of the Hour (of Judgment) will be a terrible thing
O people, beware of your Lord, for the quake of the Hour is something tremendous.
O people, be conscious of your Lord. The quaking of the Hour is a tremendous thing
O mankind, fear your Lord. Indeed, the convulsion of the [final] Hour is a terrible thing
O mankind! Fear your Lord. Indeed, the earthquake of the Hour is a great thing.
O mankind! fear your Lord! for the convulsion of the Hour (of Judgment) will be a thing terrible
O mankind! fear your Lord! for the convulsion of the Hour (of Judgment) will be a thing terrible
یَوۡمَ تَرَوۡنَهَا تَذۡهَلُ كُلُّ مُرۡضِعَةٍ عَمَّاۤ أَرۡضَعَتۡ وَتَضَعُ كُلُّ ذَاتِ حَمۡلٍ حَمۡلَهَا وَتَرَى ٱلنَّاسَ سُكَـٰرَىٰ وَمَا هُم بِسُكَـٰرَىٰ وَلَـٰكِنَّ عَذَابَ ٱللَّهِ شَدِیدࣱ ٢
on the Day you see it, every nursing mother will think no more of her baby, every pregnant female will miscarry, you will think people are drunk when they are not, so severe will be God’s torment
On that Day, you shall see that every nursing (mother) will forget her nursing, every pregnant woman will drop her load (miscarriage), and you will see people as if in a drunken state, yet they will not be drunken; but the punishment of Allah will be severe.
The Day whereon ye behold it, every suckling woman shall forget that which she suckleth, and every burthened woman shall lay down her burthen; and thou shalt behold mankind as drunken, whereas drunken they will be not, but the torment of Allah shall be severe
The day you see it every suckling female will forget her suckling, and every pregnant female will discharge her burden. You will see men drunk, yet it will not be intoxication. The torment of God will be severe
When that time comes, every suckling (nourisher) will forget the child she has suckled and every pregnant woman shall drop her burden! The people will appear to be drunk, yet they will not be drunk. Intense is the wrath of Allah.
On the day they see it, every nursing woman will be oblivious of the baby at her breast, and every pregnant woman will abort the contents of her womb, and you will think people drunk when they are not drunk; it is just that the punishment of Allah is so severe.
The day that you will see it, every suckling female will neglect what she suckled, and every pregnant female will deliver her burden, and you will see the people drunk, yet they will not be drunken, but Allah’s punishment is severe
On the Day when you all see it, every suckling mother will utterly forsake her infant in dread, and every pregnant female will cast off her burden. You will see all people as if gone out of their senses, while, in fact, they are in their senses. This is because God’s punishment is extremely severe
On the day you behold it, you will find every woman giving suck abandoning (even) her suckling (in the confusion), and every pregnant one miscarrying, and people will appear to you to be drunk while they are not actually drunk; the punishment of Allah will be (so) severe (that it will leave people in a terrible state of horror and dread)
on the day when you behold it, every suckling woman shall neglect the child she has suckled, and every pregnant woman shall deposit her burden, and thou shalt see mankind drunk, yet they are not drunk, but God's chastisement is terrible
On the day you see it, every nursing mother forgets about what she nurses, and every pregnant female drops her load (and miscarries), and you see the people intoxicated while they are not intoxicated, but God’s punishment is severe.
That earthquake is so awesome that the kindest mother nursing her child will throw away him and that all pregnant women will miscarry their babies and that mankind will resembled to the wondering junkies without having used any drug and worse than all these is the punishment of God imposed upon the guilty ones
The day you will see it, every nursing mother will forget she was nursing, and every pregnant female will deliver. You will see humanity as in a drunken riot, yet not drunk, and dreadful will be the punishment of God
On the day when youpl see it: every nursing female discards whatever she has nursed, and every pregnant female aborts her pregnancy, and yousg see mankind drunk, even though they are not drunk—but the punishment of Allah is severe.
On the day ye shall see it, every suckling woman shall be seared away from that to which she gave suck; and every pregnant woman shall lay down her load; and thou shalt see men drunken, though they be not drunken: but the torment of God is severe
On the day when you will witness it, every nursing mother will forget her nurseling and every pregnant one will discharge her burden, and you (O dear Prophet Mohammed - peace and blessings be upon him) will see people as if they are drunk, whereas they will not be intoxicated, but the fact is that Allah’s punishment is very severe
The day you will see it [you will see that] every nursing [mother] will forget about that which it is nursing and everyone who is carrying a load will lay down her load and you will see the human beings inebriant but they are not inebriant but it is Allah’s punishment which is formidable.
On the day whereon ye shall see it, every woman who giveth suck shall forget the infant which she suckleth, and every female that is with young shall cast her burden; and thou shalt see men seemingly drunk, yet they shall not be really drunk: But the punishment of God will be severe
On the day you shall see it, every suckling woman shall be scared away from that to which she gave suck; and every pregnant woman shall drop her load unformed; and you shall see men in drunken riot, though not drunk: but dreadful will be the wrath of All
On that Day you will see every one that suckles shall forsake her suckling, and every carrier shall miscarry, and you shall see mankind drunk although they arenot drunk; dreadful will be the punishment of Allah
On the day when ye shall behold it, every suckling woman shall forsake her sucking babe; and every woman that hath a burden in her womb shall cast her burden; and thou shalt see men drunken, yet are they not drunken: but it is the mighty chastisement of God
The Day you will see all nursing-mothers become unconcerned regarding (the babe) she gave suck; and every pregnant woman abort her pregnancy and you will see mankind as drunken, while they will not be drunken (or intoxicated), but the punishment of Allah is to be most severe
every one who is breast feeding will be negligent of whoever she breast fed. And every pregnant woman will bring forth a foetus and thou wilt see humanity intoxicated yet they will not be intoxicated. But the punishment of God will be severe.
The day you will see it, every nursing mother will forget her nursing child. Every pregnant female will miscarry. You will see humanity act drunk, although not drunk. The wrath of Allah will be dreadful.
On that Day you shall see that every nursing mother will forget her nursing-babe and every pregnant female will miscarry, and you will see people as if they are intoxicated, though they will not be drunk: such will be the horror of Allah’s chastisement
On the Day when you witness it, the suckling woman shall utterly neglect the infant she suckles, and every pregnant woman shall cast her burden, and you will see people as though they are drunk, when they are not drunk; but dreadful shall be Allah´s chastisement
The day you see it, every woman giving suck will forget her suckling and every pregnant one will lay down her burden, and thou wilt see men as drunken, yet they will not be drunken, but the chastisement of Allah will be severe
The day you will see it, every mother giving suck will forget that which she suckled (i.e her child), and every pregnant woman will lay down her burden, and you will see mankind intoxicated though they will not be intoxicated, but the punishment of Allah will be severe.
That day, were you to witness it, every woman giving suck shall abandon what she suckled, and every pregnant woman shall abort what she bore. And you would see humans appear intoxicated, and they shall not be intoxicated. But the cataclysmic Act of Allah will be so severe (as to make them appear intoxicated)
The Day when you see it, every suckling woman (i.e., mother) will forget the (infant) she was suckling and every pregnant woman will abort her fetus. And, (O observer,) you will see people in a drunken (state), whereas actually they will not be drunk, but the torment of Allah will be (so) severe (that everyone will lose his senses)
The moment you see it, every nursing mother will leave her suckling child, and every pregnant one will miscarry, and you will see the people drunk while they are not drunk, but the retribution of God is most severe
The moment you see it, every nursing mother will leave her suckling child, and every pregnant one will miscarry, and you will see the people intoxicated while they are not intoxicated, but the retribution of God is most severe
The moment you see it, every nursing mother will leave her suckling child, and every pregnant one will miscarry, and you will see the people intoxicated while they are not intoxicated, but the retribution of God is most severe.
A day/time you see/understand it, every/each breast feeder forgets/neglects of what she breast fed, every/each (owner) of a load/pregnancy gives birth/drops her load/pregnancy, and you see/understand the people intoxicated/loosing judgment , and they are not with intoxicated/loosing judgment, and but God's punishment (is) strong (severe)
On the Day when you behold it, every woman that feeds a child at her breast will utterly forget her nursling, and every woman heavy with child will bring forth her burden [before her time]; and it will seem to thee that all mankind is drunk, although they will not be drunk - but vehement will be [their dread of] God’s chastisement
On the Day you will see it, every suckling female will get distracted away from whatever she has suckled, and every pregnant female will lay down her burden; and you see mankind drunken, and in no way are they drunken but the torment of Allah is strict
On the day when ye behold it, every nursing mother will forget her nursling and every pregnant one will be delivered of her burden, and thou (Muhammad) wilt see mankind as drunken, yet they will not be drunken, but the Doom of Allah will be strong (upon them)
When that hour comes, every breast-feeding mother will drop her baby out of fear and every pregnant female will cast off her burden. You will see the people behaving as though they were drunk, while, in fact, they are not drunk. They only will look such because of the severity of God's torment
The day you will see it, every suckling female will forget that which she suckles, and every female having pregnancy shall abort her fetus, and you will see people as if they are drunk, while they are not drunk, but Allah‘s torment is (so) severe
On the day when you see it, every nursing mother will utterly forsake her infant, and every pregnant one will release her burden. You will see the people walking unsteadily as if they were intoxicated, while, in fact, they are not intoxicated. This is because the chastisement of Allâh is extremely severe.
On that day _ (the Day of Judgment) _ you will see every breast feeding mother oblivious of her suckling infant! Every pregnant female would abort her fetus! And people would appear to be drunk although they would not be drunk! The punishment of Allah would indeed be that severe
On the day you witness it, every nursing mother will utterly forsake her infant, and every pregnant woman will cast off her burden. You will see people swaying as though they were drunk, while, in fact, they are not drunk. But the chastisement of Allâh is extremely severe.
The Day you see it shall every nursing mother forget her suckling and every pregnant female -human and animal- shall miscarry what is conceived in her womb, and you see the people stunned and thrown into confusion while not intoxicated. But it is actually the reflection of Allah's wrath speaking thunder
you will see every breastfeeding mother forget her suckling baby, every pregnant woman will miscarry, and every person will appear drunk that day, though they won’t be drunk, but such will be the severity of Allah’s punishment.
The Day you see it, every nursing mother will abandon what she is nursing, and every pregnant woman will deliver her burden ˹prematurely˺. And you will see people ˹as if they were˺ drunk, though they will not be drunk; but the torment of Allah is ˹terribly˺ severe.
On the day when you see every nursing mother neglect what she nurses and every pregnant mother drop her burden and you see people as drunk when they are not drunk, but the punishment of Allah is severe.
The day you witness it, every suckling mother shall forsake her infant, every pregnant female shall cast her burden, and you shall see people reeling like drunkards although not drunk: but such shall be the horror of God‘s torment
The day you witness it, even a nursing mother will discard her infant, and a pregnant woman will abort her fetus. You will see the people staggering, as if they are intoxicated, even though they are not intoxicated. This is because GOD's retribution is so awesome.
On the Day you see it every nursing mother will be distracted from the child she is nursing, and every pregnant woman will abort her pregnancy, and you will think that people are drunk while they are not-but God's punishment is severe
On the Day you see it, every nursing mother will be distracted from the child she is nursing, and every pregnant woman will abort her pregnancy. You will think that people are drunk while they are not-but God’s punishment is severe.
On a Day when you see it: every lactating mother will be dazed about what she is lactating, and every possessor of pregnancy will deliver her gestation, and you will see the people are drunken, while they are not drunk, but Allah’s torment is severe.
On the Day you shall behold it, every suckling mother shall forsake her suckling babe, and every pregnant woman shall lay down her burden, and you shall see the people (as) intoxicated, yet they are not intoxicated, but the chastisement of Allah is severe
On the day when it comes, every suckling mother will utterly forget her nursling, and every woman heavy with child will cast her burden; and it will seem to you that all mankind are drunk, although they are not drunk. But severe indeed will be God's punishment.
On the Day when you behold it (wars of such intensity that) even a nursing mother would forget her infant, and the pregnant would abort her fetus. And it will seem to you that all mankind is drunk, although they will not be drunk. But the Divine Requital is a tremendous thing
On the day when you shall see it, every woman giving suck shall quit in confusion what she suckled, and every pregnant woman shall lay down her burden, and you shall see men intoxicated, and they shall not be intoxicated but the chastisement of Allah will be severe
On the day when you see it, every woman giving suck shall forget her suckling and every pregnant woman shall cast her burden; and thou shalt see men as they were drunken while they will not be drunken, but severe will indeed be the chastisement of ALLAH
On the day you see it, every nursing woman will forget what she nurses, and every pregnant woman will deliver her burden, and you will see mankind drunk, though drunk they will not be. Rather, the Punishment of God is severe
The Day when you will see that every nursing mother (feeding her baby from her breast) will forget her suckling-baby, and every pregnant female will drop her (unformed) load: You will see mankind as (if it is) in a drunken state, even though not drunk: But fearful will be the Anger of Allah
On the Day you witness it, every nursing mother will forget her nursling, and every pregnant woman will miscarry. You will see people drunk, yet they are not drunk. The punishment of God is severe.
On the Day when you will see it: every nursing mother will discard her infant, and every pregnant woman will abort her load, and you will see the people drunk, even though they are not drunk—but the punishment of God is severe
On the Day you see it every nursing mother will be distracted from that [child] she was nursing, and every pregnant woman will abort her pregnancy, and you will see the people [appearing] intoxicated while they are not intoxicated; but the punishment of Allah is severe
The day you shall see it every nursing mother will forget that which she was nursing; and every pregnant woman shall lay down her load; and you shall see mankind drunk, though they are not drunk; but the punishment of God is severe.
The Day ye shall see it, every mother giving suck shall forget her suckling- babe, and every pregnant female shall drop her load (unformed): thou shalt see mankind as in a drunken riot, yet not drunk: but dreadful will be the Wrath of God
The Day ye shall see it, every mother giving suck shall forget her suckling-babe, and every pregnant female shall drop her load (unformed): thou shalt see mankind as in a drunken riot, yet not drunk: but dreadful will be the Wrath of Allah
وَمِنَ ٱلنَّاسِ مَن یُجَـٰدِلُ فِی ٱللَّهِ بِغَیۡرِ عِلۡمࣲ وَیَتَّبِعُ كُلَّ شَیۡطَـٰنࣲ مَّرِیدࣲ ٣
Yet still there are some who, with no knowledge, argue about God, who follow every devilish rebe
There are some among people who disputes about Allah without knowledge and follows every rebellious devil
And of mankind is he who disputeth respecting Allah without knowledge, and followeth any Satan froward
And yet there are men who contend about God without understanding, and follow every wayward devi
And among the people are some who argue about (the One referred to as) Allah without any knowledge, and they follow every rebellious Satan (those with corrupted thoughts).
Among people there is one who argues about Allah without knowledge, and follows every rebellious shaytan.
Among the people are those who dispute about Allah without any knowledge, and follow every froward devil
Among people there are such as dispute about God without any true knowledge and follow every corrupt, rebellious, and mischievous satan
And there are some people who argue about Allah without any knowledge and follow every satan (who is) devoid of all good
And among men there is such a one that disputes concerning God without knowledge and follows every rebel Satan
And some people argue about God without any knowledge and follow every rebellious devil.
Look how some people are disputing about the existence and the characteristics of God without having any knowledge and background just being turned on by any rebellious Satan
And yet among humanity, there are some who dispute about God, without knowledge, and follow every wrong-doer, obstinate in rebellion
And of mankind is one who argues about Allah without knowledge and follows every defiant Satan.
And amongst men is one who wrangles about God without knowledge, and follows every rebellious devil
And among people are some who argue concerning Allah without knowing, and blindly follow every rebellious devil
And from mankind are those who argue about Allah without knowledge and follow every wayward Satan.
There is a man who disputeth concerning God without knowledge, and followeth every rebellious devil
And yet amongst men are such who wrangles about Allah without knowledge, and follows every rebellious devil
Among people there are those, who without knowledge, dispute about Allah and follow every rebel satan
There is a man who, without knowledge, wrangleth about God, and followeth every rebellious Satan
And among mankind there are some who dispute concerning Allah without knowledge, and follow every rebellious satan
And among humanity is he who disputes about God without knowledge and follows every rebel satan.
Yet, among people, there are some who argue about Allah without having any knowledge. They follow every rebellious devil.
Yet there are some among people, who in their ignorance, argue about Allah and follow every rebellious devil
Among people there are some who wrangle about Allah without knowledge and follow every rebellious devil
And among men is he who disputes about Allah without knowledge, and follows every rebellious devil -
And among mankind is he who disputes regarding Allah without knowledge and follows every rebellious devil.
And among mankind, one who disputes about Allah without knowledge and follows every rebellious satan
And there are some people who dispute about Allah without any knowledge and understanding and follow every disobedient Satan
And from mankind is he who argues regarding God without knowledge, and he follows every rebellious devil
And from the people is he who argues regarding God without knowledge, and he follows every rebellious devil
And from the people is he who argues regarding God without knowledge, and he follows every rebellious devil.
And from the people, who argues/disputes in (about) God without knowledge, and He follows every rebellious/mutinous devil
And yet, among men there is many a one who argues about God without having any knowledge [of Him], and follows every rebellious satanic forc
And among mankind is he who disputes concerning Allah without knowledge and closely follows every most insurgent Shayatin (The ever-vicious ones, i.e., the devils)
Among mankind is he who disputeth concerning Allah without knowledge, and followeth each froward devil
Some people argue about God without knowledge and follow every rebellious devil
Among the people there is one who debates about Allah without knowledge, and follows every rebellious Satan
Among the people, there are those who dispute concerning Allâh without knowledge, and follow every insubordinate devil.
Some people argue about Allah, although they have no knowledge. They tag along every defiant Shaitan
And of the people is he who disputes concerning Allâh without knowledge, and follows every insubordinate devil.
Yet among the people is he who argues about Allah in ignorance and by want of thought and follows every disobedient devil and follows those with characteristics befitting AL-Shaytan (Satan) who is evil personified
There are some people who argue about Allah without any knowledge, and follow every rebellious demon.
˹Still˺ there are some who dispute about Allah without knowledge, and follow every rebellious devil.
And amongst people is he who argues about Allah without knowledge and follows every defiant devil.
Yet there are some who in their ignorance dispute about God, and follow every rebellious demo
Among the people, there are those who argue about GOD without knowledge, and follow every rebellious devil.
Yet some people still argue about God without knowledge, following every rebellious devil
Yet, some people still argue about God without knowledge, following every rebellious devil
And among the people whoever argues in Allah without knowledge and follows every rebellious devil.
And among people there are such as dispute about Allah without knowledge, and follow every rebellious Satan
Yet some people argue about God without having any knowledge, and follow every rebellious devil.
And yet, among people are those who argue about Allah without attaining knowledge, and follow every rebellious satanic force
And among men there is he who disputes about Allah without knowledge and follows every rebellious Shaitan
And among men there are some who dispute about ALLAH without knowledge and follow every rebellious satan
And among mankind are those who dispute concerning God, without knowledge, and follow every defiant satan
And still there are among men who dispute about Allah, without knowledge, and follow each (Satan) of the Satans' (Shayatin, from its evil race) bent upon revolt
Some people dispute about God without knowledge, guided by every rebellious devil.
Among the people is he who argues about God without knowledge, and follows every defiant devil
And of the people is he who disputes about Allah without knowledge and follows every rebellious devil
And among mankind is he who disputes about God without knowledge, and follows every rebellious devil;
And yet among men there are such as dispute about God, without knowledge, and follow every evil one obstinate in rebellion
And yet among men there are such as dispute about Allah, without knowledge, and follow every evil one obstinate in rebellion
كُتِبَ عَلَیۡهِ أَنَّهُۥ مَن تَوَلَّاهُ فَأَنَّهُۥ یُضِلُّهُۥ وَیَهۡدِیهِ إِلَىٰ عَذَابِ ٱلسَّعِیرِ ٤
fated to lead astray those who take his side, and guide them to the suffering of the blazing flame
it is decreed for him (the devil) that whoever follows him; surely will be mislead, and will be guided by him to the punishment of the fire.
Against whom it is prescribed, that: whosoever befriendeth him, him he shall lead astray and shall guide him on to the torment of the Flame
Who, it is inscribed, will beguile whoever follows him, and lead him to the torment of Hell
About him (Satan – the idea of being only the body) it has been written, “Whoever follows him, indeed he will lead him astray and guide him to the fire.”
It is written of him that if anyone takes him as a friend, he will mislead him and guide him to the punishment of the Searing Blaze.
about whom it has been decreed that should anyone take him for a friend, he will lead him astray, and conduct him toward the punishment of the Blaze
It is decreed about him (Satan) that whoever takes him for a guardian, surely he leads him astray, and guides him to the punishment of the Blaze
About whom it is decreed that whoever makes friends with him, he will invariably lead him astray and conduct him to the sufferings of the flaming fire
against whom it is written down that whosoever takes him for a friend, him he leads astray, and he guides him to the chastisement of the burning
It is prescribed against him (Satan) that anyone who takes him as a friend, then he misguides him and guides him to punishment of the burning fire.
The Satan has promised to de-route his followers and to lead them to the Hell Fire
Concerning Satan, it is decreed that whoever turns to him for friendship, he will lead them astray, and he will guide them to the penalty of the fire
It was destined for him that whoever takes him as a guardian—he surely leads him astray and leads him to the punishment of the Blaze.
against whom it is written down that whoso takes him for a patron, verily, he will lead him astray, and will guide him towards the torment of the blaze
(The devil) Upon whom is decreed that whoever befriends him, he will certainly mislead him and show him the path to hell
Upon him [Satan] it is written that whosoever takes him as an ally, he indeed is going to misguide him and will guide him to the punishment of the blazing fire.
Against whom it is written, that whoever shall take him for his patron, he shall surely seduce him, and shall lead him into the torment of hell
Against whom it is written down that whoever turns to him for friendship, verily, He will lead him astray, and will guide him towards the penalty of the blaze
against whom it is written down that whosoever takes him for a guide, he guides astray, and leads him to the punishment of the Blaze
Concerning whom it is decreed, that he shall surely beguile and guide into the torment of the Flame, whoever shall take him for his Lord
It is written about him, that he — whosoever follows him, so definitely he: he will mislead him and he will drive him to the torment of the Fire
It was written down about him that whoever turned away to him as a friend, truly, he will cause him to go astray and will guide him to the punishment of the blaze.
Concerning (Satan), it is decreed that whoever trusts him will be led astray by him. He will guide him/her to the penalty of the fire.
though they are doomed to seduce whoever takes them as their friends and lead him to the punishment of burning fire
although it is decreed about him that he shall lead into error whosoever takes him for a friend, and will direct him to the torment of the Fire
For him it is written that whoever takes him for a friend, he will lead him astray and conduct him to the chastisement of the burning Fire
It is written down about him (devil): whoever turns to him for friendship, he will certainly mislead him and he will guide him to the punishment of the blazing fire.
Against such a one, it is ordained that he/she shall lead astray — and guide towards the punishment of the Fire — whoever takes him/her for a very close friend (wali)
(Satan) for whom it is written that whoever takes him for a friend, he will lead him astray, and show him the road to the torment of Hell
It was decreed for him that any who follow him, he will mislead him, and guide him to the retribution of Fire
Itwas decreed for him that any who follow him, he will mislead him, and guide him to the retribution of Fire
It was decreed that anyone who allies him, he will mislead him, and guide him to the retribution of Fire.
It was written/decreed on him that who followed him (the devil), that he (the devil) misguides him, and he (the devil) guides him to the torture, the blazing/inflamed
about which it has been decreed that whoever entrusts himself to it, him will it lead astray and guide towards the suffering of the blazing flame
Against him is written down that whomever takes the devil as patron then the devil leads into error and guides him to the torment of the Blaze
For him it is decreed that whoso taketh him for friend, he verily will mislead him and will guide him to the punishment of the Flame
It has been decided that satan will mislead and submit anyone who establishes friendship with him to the torment of the burning fire
about whom it is destined that if someone takes him for friend, he will misguide him and lead him to the torment of the Fire
It is decreed about him (-’Satan’-) that whosoever takes him for a guardian; he will definitely lead him astray, and guide him into the torment of the inferno.
About whom it has been decreed, that he will lead astray anyone who abides by him, and that he will steer his flock straight into the torment of hellfire
It has been decreed that such devil- (Satan) - will make everyone who follows him to fall into deception and lead him to the punishment of the Burning Fire.
He AL-Shaytan has been designated as evil itself and he who takes him as his tutelary friend or guardian shall be misled and be lost in the maze of error led by the nose to where he suffers the torment of the blazing fire laid upon the damned
It is decreed: Whoever befriends Satan, he will misguide him and lead him towards the punishment of the blazing Fire
It has been decreed for such devils that whoever takes them as a guide will be misguided and led by them into the torment of the Blaze.
It has been decreed for him that whoever befriends him, he will lead him astray and guide him to the punishment of the fire.
doomed to seduce his follower and lead him to the scourge of the Conflagration
It is decreed that anyone who allies himself with him, he will mislead him and guide him to the agony of Hell.
who is destined to lead astray those who ally themselves with him, and guide them toward the suffering of the blazing flame.
who is destined to lead astray those who ally themselves with him and guide them toward the suffering of the blazing flame.
It was written upon him, that whoever he was a guardian of him, so he would astray him, and guide him to the Blaze torment.
About whom (Satan) it is decreed that whosoever takes him for friend, then verily he will mislead him and will guide him unto the torment of the burning Fire
It is decreed for whoever entrusts himself to any [such devil] that he will lead him astray and guide him towards the suffering of the blazing flame.
For the rebellious desire it has been decreed that whoever befriends it, verily, it will mislead him and guide him to the retribution of the Flame
Against him it is written down that whoever takes him for a friend, he shall lead him astray and conduct him to the chastisement of the burning fire
Concerning whom it is decreed that whosoever makes friends with him, him he will lead astray and will guide to the torment of the Fire
for whom it is decreed that, should anyone take him as a protector, he will cause him to go astray and guide him unto the punishment of the Blaze
About him (the Satan), it is ordained that anyone who turns to him for friendship, he (Satan, the Evil one) will lead him astray, and he will lead him to the penalty of the Fire
It has been decreed about him, that whoever turns to him, he will mislead him and guide him to the suffering of the Blaze.
It was decreed for him, that whoever follows him—he will misguide him, and lead him to the torment of the Blaze
It has been decreed for every devil that whoever turns to him - he will misguide him and will lead him to the punishment of the Blaze
Against him it is written down that whoever takes him for a patron, then indeed, he will lead him astray, and will guide him to the punishment of the blaze.
About the (Evil One) it is decreed that whoever turns to him for friendship, him will he lead astray, and he will guide him to the Penalty of the Fire
About the (Evil One) it is decreed that whoever turns to him for friendship, him will he lead astray, and he will guide him to the Penalty of the Fire
یَـٰۤأَیُّهَا ٱلنَّاسُ إِن كُنتُمۡ فِی رَیۡبࣲ مِّنَ ٱلۡبَعۡثِ فَإِنَّا خَلَقۡنَـٰكُم مِّن تُرَابࣲ ثُمَّ مِن نُّطۡفَةࣲ ثُمَّ مِنۡ عَلَقَةࣲ ثُمَّ مِن مُّضۡغَةࣲ مُّخَلَّقَةࣲ وَغَیۡرِ مُخَلَّقَةࣲ لِّنُبَیِّنَ لَكُمۡۚ وَنُقِرُّ فِی ٱلۡأَرۡحَامِ مَا نَشَاۤءُ إِلَىٰۤ أَجَلࣲ مُّسَمࣰّى ثُمَّ نُخۡرِجُكُمۡ طِفۡلࣰا ثُمَّ لِتَبۡلُغُوۤا۟ أَشُدَّكُمۡۖ وَمِنكُم مَّن یُتَوَفَّىٰ وَمِنكُم مَّن یُرَدُّ إِلَىٰۤ أَرۡذَلِ ٱلۡعُمُرِ لِكَیۡلَا یَعۡلَمَ مِنۢ بَعۡدِ عِلۡمࣲ شَیۡءࣰاۚ وَتَرَى ٱلۡأَرۡضَ هَامِدَةࣰ فَإِذَاۤ أَنزَلۡنَا عَلَیۡهَا ٱلۡمَاۤءَ ٱهۡتَزَّتۡ وَرَبَتۡ وَأَنۢبَتَتۡ مِن كُلِّ زَوۡجِۭ بَهِیجࣲ ٥
People, [remember,] if you doubt the Resurrection, that We created you from dust, then a drop of fluid, then a clinging form, then a lump of flesh, both shaped and unshaped: We mean to make Our power clear to you. Whatever We choose We cause to remain in the womb for an appointed time, then We bring you forth as infants and then you grow and reach maturity. Some die young and some are left to live on to such an age that they forget all they once knew. You sometimes see the earth lifeless, yet when We send down water it stirs and swells and produces every kind of joyous growth
O mankind! If you are in doubt about the Resurrection, then remember, We have created you from dust, then from a mixed drops of male and female sexual discharge (sperm), then from a clot (thick coagulated blood), then from a little lump of human flesh formed and unformed (miscarriage), so that We may make it clear to you. And We cause it to remain in the wombs whom We will for an appointed term, then We bring you out as infants, then you may reach your age of full strength. Among you there are some who die (young), and among you there are some who are brought back to the miserable (old) age, so that they don’t know anything after having known. And you see the earth barren, but when We send down water (rain) on it, it is stirred to life; it swells, and puts forth every lovely kind (of growth).
O Mankind! if ye be in doubt respecting the Resurrection, then We have created you of the dust, then of a drop, then of clot, then of a piece of flesh, formed and unformed, that We might manifest unto you Our power. And We settle in the wombs that which We will until a term determined. Then We bring you forth as babes, then We let you reach your maturity. And of you is he who dieth, and of you is he who is brought back to the most abject age, so that after knowing he knoweth not aught. Andthou beholdest the earth withered up, and when We send down thereon water, it stirreth and swelleth, and it groweth every luxuriant kind of growth
If you have any doubt, O men, about being raised to life again, (remember) that We created you from dust, then a drop of semen, then an embryo, then a chewed up lump of flesh shaped and shapeless, that We may reveal (the various steps) to you. We keep what We please in the womb for a certain time, then you come out as a child, then reach the prime of age. Some of you die, some reach the age of dotage when they forget what they knew, having known it once. You see the earth all withered, then We send down rain upon it, and it bestirs itself, swells, and brings forth every kind of beauteous verdure
O people... If you are in doubt of being resurrected (to continue your life with a new form after death, then consider that) We first created you from dust, then from a drop of sperm, and then a genetic structure, an embryo, and then a lump of flesh, half formed half not – this We let you know openly and clearly! And We hold in the womb whom We will for a specified time, and then We bring you out as a child, and then (provide you with whatever is necessary) for you to reach maturity... Some of you are taken (early) in death and some are left until he reaches the most decrepit age, forgetful of what he once knew... You will see the earth dead, but when We send water upon it, it will quiver and swell and grow plants of every beautiful pair (He who enlivens the dead earth will also enliven you after your death)!
Mankind! if you are in any doubt about the Rising, know that We created you from dust then from a drop of sperm then from a clot of blood then from a lump of flesh, formed yet unformed, so We may make things clear to you. We make whatever We want stay in the womb until a specified time and then We bring you out as children so that you can reach your full maturity. Some of you die and some of you revert to the lowest form of life so that, after having knowledge, they then know nothing at all. And you see the earth dead and barren; then when We send down water onto it it quivers and swells and sprouts with luxuriant plants of every kind.
O people! If you are in doubt about the resurrection, [consider that] We indeed created you from dust, then from a drop of [seminal] fluid, then from a clinging mass, then from a fleshy tissue, partly formed and partly unformed, so that We may manifest [Our power] to you. We establish in the wombs whatever We wish for a specified term, then We bring you forth as infants, then [We rear you] so that you may come of age. [Then] there are some of you who are taken away, and there are some of you who are relegated to the nethermost age, so that he knows nothing after [having possessed] some knowledge. And you see the earth torpid, yet when We send down water upon it, it stirs and swells, and grows every delightful kind [of plant]
O humankind! If you are in doubt about the Resurrection, (consider that) We created you from earth (in the beginning while there was nothing of your existence as humankind, and the material origin of every one of you is also earth). Then (We have created you) from a drop of seminal fluid, then from a clot clinging (to the womb wall), then from a lump in part shaped and in part not shaped, and differentiated and undifferentiated, and so do We clarify for you (the reality of the Resurrection). And We cause what We will (to come into the world) to rest in the wombs for an appointed term, then We bring you out as (dependent) infants, then (We provide what is necessary and appropriate) so that you may attain your age of full strength. Among you some are caused to die (during this period of growth and afterwards), and some are kept back to the most miserable state of old age, ceasing to know anything after once having known some things. (As another proof for the Resurrection and a sign to comprehend it,) you see earth dry and lifeless, and suddenly, when We send down the (known, blessed) water on it, it stirs and swells and grows every pleasant pair of vegetation
O people! if you doubt the Resurrection (then consider Our scheme of unformed things); We have indeed created you from dust, then, from a sperm-drop, then from a blood clot, and then from a lump of flesh (partly) formed and (partly) unformed that We make (Our power and the real state of things) clear to you. And We cause to stay in the wombs (that drop of fluid) when We please (to make a perfectly formed being) for a given period of time, then We bring you forth (formed) as infants, then (We bring you up) with the result that you reach your prime. And there are some of you who are called to death (early) and there are others of you who are made to live to the worst part of life; a miserable very old age, with the result that they know nothing after (having had) knowledge. While the earth appears to you lifeless and barren, it throbs (with life) and swells (with growth) and puts forth every kind of beautiful herbage, when We send down water upon it
O men, if you are in doubt as to the Uprising, surely We created you of dust then of a sperm-drop, then of a blood clot, then of a lump of flesh, formed and unformed that We may make clear to you. And We establish in the wombs what We will, till a stated term, then We deliver you as infants, then that you may come of age; and some of you die, and some of you are kept back unto the vilest state of life, that after knowing somewhat, they may know nothing. And thou beholdest the earth blackened, then, when We send down water upon it, it quivers, and swells, and puts forth herbs of every joyous kind
People, if you are in doubt about the Resurrection, then (consider that) indeed We created you from dust, then from fertilized egg (zygote), then from a (dangling, clinging, and leach like) blood clot, then from a piece of chewed flesh (embryo) formed and unformed in order to clarify for you (that We are capable of everything). And We settle what We want in the wombs for a limited period, then We bring you out as a baby, then you reach your full maturity (and strength), and some of you die and some of you are returned to the lowest part of life, so that they do not know anything after knowing (and they forget what they knew). And you see the earth barren (and lifeless), then when We send down the rain on it, it revives and grows and produces all kinds of beautiful (plants).
O’ mankind, if you have any doubt about [the Lord’s promised] resurrection, consider this: I am the One Who created the first man from earthly materials and then established the following system for your evolution. You were a tiny egg, then I turned you into a piece of an almost dried blood, out of which I brought up a little lump of flesh. Some embryos survive and some are miscarried. I am telling you all this in detail to make it plain to you. Thus the surviving embryos will stay in the wombs of their mother for a fixed period of time. I bring you then to this world1 as an infant and help you to grow and reach the height of your strength. Some of you die earlier and some of you are destined to see you miserable old ages, when you will forget all you knew. As an another example for the possibility of Resurrection, consider a dead land. As soon as I sent My rain, it becomes alive and give birth to all kinds of vegetation
O humanity, if you have doubt about the resurrection, consider that We created you out of dust, then out of a zygote, then out of an embryo, then out of tissue, partly formed and partly unformed, in order that We may make it manifest to you, and We cause whom We will to rest in the wombs for an appointed term, then We bring you out as babies, then raise you so you may reach your age of full strength, and some of you are called to die, and some are sent back to the feeblest old age, so that they know not, after having known. And you see the earth barren and lifeless, but when We pour down rain on it, it is stirred to life, it swells, and it puts forth every kind of beautiful growth
O mankind, if you are in doubt about the Resurrection—We have indeed created you from dust, then from a drop of semen, then from a clinging form, then from a lump of flesh, (partly) differentiated and (partly) undifferentiated, in order to clarify things for you. And We settle in the wombs whatever We will for a stated term, and then We bring youpl out as infants until you attain your full strength. And of you is one who is taken (at death), and of you is one who is returned to the most abject age, so that he may not know anything after having known. And yousg see the land still, but when We send down water on it, it shakes and swells and germinates all kinds of lovely plant.
O ye folk! if ye are in doubt about the raising (of the dead),- verily, we created you from earth, then from a clot, then from congealed blood, then from a morsel, shaped or shapeless, that we may explain to you. And we make what we please rest in the womb until an appointed time; then we bring you forth babes; then let you reach your full age; and of you are some who die; and of you are some who are kept back till the most decrepit age, till he knows no longer aught of knowledge. And ye see the earth parched, and when we send down water on it, it stirs and swells, and brings forth herbs of every beauteous kind
O people, if you doubt your revival on the Day of Resurrection, then ponder that We created you from dust, then from a drop of liquid, then from a clot, then from a piece of flesh formed and without form, so that We show you Our signs for you; and We keep whomever We want inside the mothers’ wombs up to an appointed time, then extract you as infants, then in order that you reach your puberty; and among you is one who dies earlier, and among you is one put to the most abject age, so after having knowledge, knows nothing; and you see the earth desolate, then when We sent down water upon it, it freshened up and developed and produced beautiful pairs of all kinds
O humankind! If you are in doubt concerning the resurrection Lo! We have created you from dust, then from liquid, then from a clot of blood, then from a piece of flesh fully formed and not fully formed so that We may show you and then We cause to stay in the wombs that which We please to an appointed term. Then We bring you forth as babes so that you may attain the full strength of your growth. And among you are those whose souls are taken [in infancy] but also among you are those who are brought back to the most abject of the age so that after knowing he comes to know nothing. And you see the earth lifeless but when We send down the water on it Lo! It begins to shake and swell and bring forth a beautiful pair from every kind of plant
O men, if ye be in doubt concerning the resurrection, consider that We first created you of the dust of the ground; afterwards, of seed; afterwards, of a little coagulated blood; afterwards, of a piece of flesh, perfectly formed in part, and in part imperfectly formed; that We might make our power manifest unto you: And We cause that which We please to rest in the wombs, until the appointed time of delivery. Then We bring you forth infants; and afterwards We permit you to attain your age of full strength: And one of you dieth in his youth, and another of you is postponed to a decrepit age, so that he forgetteth whatever he knew. Thou seest the earth sometimes dried up and barren: But when We send down rain thereon, it is put in motion, and swelleth, and produceth every kind of luxuriant vegetables
O Mankind! If you are in doubt about the Resurrection, consider that We created you from earth, then from a seed, then from a clot, then from a little lump of flesh, shaped or shapeless, that We may explain to you. And We make what We please to remain in
O people, if you are in doubt about the Resurrection, remember that We first created you from dust, then, from a sperm drop, then from a clot, and then from a bitesize tissue formed and unformed, so that We might clarify for you. We establish in the wombs whatever We will for an appointed term, and then We bring you forth as infants, then you come of age. Some of you die, and some of you are kept back to the vilest state of life, after knowing somewhat, they know nothing. And you see the earth dry; but no sooner do We send down rain upon it than it begins to quiver and swell, putting forth every fine variety (of herbage)
O men! if ye doubt as to the resurrection, yet, of a truth, have We created you of dust, then of the moist germs of life, then of clots of blood, then of pieces of flesh shapen and unshapen, that We might give you proofs of our power! And We cause one sex or the other, at our pleasure, to abide in the womb until the appointed time; then We bring you forth infants; then permit you to reach your age of strength; and one of you dieth, and another of you liveth on to an age so abject that all his former knowledge is clean forgotten! And thou hast seen the earth dried up and barren: but when We send down the rain upon it, it stirreth and swelleth, and groweth every kind of luxuriant herb
O you mankind! If you are in doubt concerning the Resurrection, then (consider that) We have indeed created you people from dust, afterwards from a Nutfah, then from the hanging-mass, then from a lump of flesh — formed and (some) unformed, in order that We make (Our Power) manifest to you. And We settle in the wombs what We think proper for an appointed term, then We deliver you out as an infant. Then We (rear you) that you may attain your (age of) full strength. And among you then is he who is allowed to complete (the normal life-span), and among you is that who is driven to the worst part of life with the result that he does not know anything after (having had) knowledge. And you see the earth barren, so when We sent down unto it the (rain-) water, it stirred, and swelled and brought forth all kinds of beauteous vegetation
O humanity! If you had been in doubt about the Upraising, truly, We created you from earth dust and, again, from seminal fluid and, again, from a clot and, again, from tissue that was formed and that was not formed so that we make it manifest to you. We establish in the wombs whom We will for a term, that which is determined. And, again, We bring you out as infant children and, again, you may reach the coming of age. And among you there is he whom death will call to itself. And among you there is he who is returned to the most wretched lifetime so that he knows not anything after some knowledge. And thou hast seen the earth as that which is lifeless. Yet when We caused water to descend on it, it quivered and it swelled and put forth every lovely pair.
O Humanity, if you have doubts about the resurrection, [consider that] We indeed created you from dust, and then from sperm, and then from a mass clinging [to the uterine wall]. [We continued with] an embryonic lump, partly formed and partly unformed, so that We may clarify to you [the wonder of creation]. We cause whom We will to remain in the wombs for an appointed term, and then We bring you forth as babies so you may attain maturity. Among you are one who dies [before old age] and one who is returned to a feeble age until he/she knows nothing after having known. Further, you see the earth barren, but when We pour rain upon it, it is stirred, it swells, and it puts forth every kind of lovely plant.
O mankind! If you doubt that there is life after death remember that We first created you from dust, then from a sperm, then from a leech- like mass, then from a morsel of flesh, partly formed and partly unformed, so that We may manifest to you Our power. We cause to remain in the womb whom We wish for an appointed term, and then We bring you forth as infants; then We nourish you so that you may reach your age of full strength. There are some of you who die young and some who live on to their abject old age when all that they once knew they know no more. You sometimes see the land dry and barren; but no sooner do We pour down rain upon it then it begins to stir and swell, putting forth every kind of beautiful growth in pairs
O mankind! If you have any doubt concerning Resurrection, then know that it is surely We Who created you from dust, then from a drop of sperm, then from a clot of blood, then from a little lump of flesh, some of it shapely and other shapeless. (We are rehearsing this) that We may make the reality clear to you. We cause (the drop of sperm) that We please to remain in the wombs till an appointed time. We bring you forth as infants (and nurture you) that you may come of age. Among you is he that dies (at a young age) and he who is kept back to the most abject age so that after once having known, he reaches a stage when he knows nothing. You see the earth dry and barren and then no sooner than We send down water upon it, it begins to quiver and swell and brings forth every kind of beauteous vegetation
O people, if you are in doubt about the Resurrection, then surely We created you from dust, then from a small life-germ, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you. And We cause what We please to remain in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity. And of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after knowledge he knows nothing. And thou seest the earth barren, but when We send down thereon water, it stirs and swells and brings forth a beautiful (growth) of every kind
O mankind ! if you are in doubt about the resurrection, then We certainly created you from the soil, then from the sperm, then from that which clings and hangs like a leech, then from (a thing like) chewed flesh in proportion and out of proportion . (This description is given so) that We may make clear to you (the process of your birth). And We cause to stay in the wombs that which We will, till an appointed term, then We bring you out as infants, then (you grow) so as to reach your full strength (of maturity). And among you is he who is caused to die (young), and among you is he who is brought back to (that) worst part of life (i.e. old age), that (even) after having (had) knowledge, he does not know anything. And you see the earth barren, then when We send down water on it, it stirs and swells and puts forth every kind of beautiful growth.
O mankind! If you are in doubt about the Resurrection, then — to make things clear to you — We did indeed create you from dust, then from a little seed of fertilized ovum, then from a leech-like clinging clot of curdled blood, then from a chewed-like lump of flesh (foetus) with formed and unformed parts. And We facilitate what We will in the wombs till an appointed time, and then We bring you out as babies. Then We facilitate conditions for you to attain to your maturity. And of you is he who is made to die, and of you is he who is reduced to the worst part of life (very old age), so that he does not remember anything of the knowledge he had acquired earlier. And you see the earth barren, but when We send down the water on it, it stirs to life and flourishes and produces every kind of a beautiful spouse of herbage.
O people! If you are in doubt about being raised up (after death), then (contemplate your creation and evolution). We initiated your creation (i.e., chemical genesis) from (the extract of) clay,* then (your biological genesis) from a sperm drop (zygote), then from a hanging mass (clinging to the uterus like a leech—embryo) and then from a lump of flesh looking chewed, having manifest contours of elementary formation of some parts of the body and others yet to form (fetus), so that We might show you (Our power and the trueness of Our Revelations). So We cause whom We please to stay in the wombs till an appointed time. Then We bring you forth as an infant, then (nourish you) so that you may reach your youth. And of you are (also) some who die (early), and some are brought to the age of senility so that (he may see this state too that) having learnt so much knowledge, now he knows (just) nothing (once more). And you see the earth completely dry (i.e., dead) and, when We shower water on it, a stir of freshness and fertility runs through it. And it swells enriched, and puts forth in pairs every kind of blooming and beauteous vegetation
O mankind, if you are in doubt as to the resurrection, then We have created you from dirt, then from a seed, then from an embryo, then from a fetus developed and undeveloped so that We make it clear to you. And We settle in the wombs what We wish to an appointed time, then We bring you out a child, then you reach your maturity, and of you are those who will pass away, and of you are those who are sent to an old age where he will not be able to learn any new knowledge after what he already has. And you see the land still, but when We send down the water to it, it vibrates and grows, and it brings forth of every lovely pair
O people, if you are in doubt as to the resurrection, then We have created you from dust, then from a seed, then from an embryo, then from a fetus developed and undeveloped so that We make it clear to you. And We settle in the wombs what We wish to an appointed time, then We bring you out a child, then you reach your maturity, and of you are those who will pass away, and of you are those who are sent to an old age where he will not be able to learn any new knowledge after what he already has. And you see the land still, but when We send down the water to it, it vibrates and grows, and it brings forth of every lovely pair
O people, if you are in doubt as to the resurrection, then We have created you from dust, then from a seed, then from an embryo, then from a fetus developed and undeveloped so that We make it clear to you. And We settle in the wombs what We wish to an appointed time, then We bring you out as a youngling, then you reach your maturity; and some of you will have their lives terminated, and some of you are sent to an old age where he will not be able to learn any new knowledge after what he already has. And you see the land still, but when We send down the water to it, it vibrates and grows, and it brings forth of every lovely pair.
You, you the people, if you were in doubt/suspicion from the resurrection/revival, so We created you from dust/earth, then from a drop/males' or female's secretion/little water, then from a blood clot/sperm/semen , then from a piece of something chew able of flesh or other evened/smoothed/kneadable, and other than (that) not evened/smoothed/kneadable, to clarify/explain to you, and We settle/establish in the wombs/uteruses what We will/want to a named/identified term/time, then We bring you out (as) a child/children, then to reach your maturity/strength, and from you who (is) made to die, and from you who is returned to the life time's worst/meanest , so that he not know from after knowledge a thing, and you see/understand the earth/Planet Earth quiet/lifeless , so if We descended on it the water, it shook/moved, and it grew/increased, and it sprouted/grew from every pair delightful/cheering
O MEN! If you are in doubt as to the [truth of] resurrection, [remember that,] verily, We have created [every one of] you out of dust, then out of a drop of sperm, then out of a germ-cell, then out of an embryonic lump complete [in itself] and yet incomplete so that We might make [your origin] clear unto you. And whatever We will [to be born] We cause to rest in the [mothers’] wombs for a term set [by Us], and then We bring you forth as infants and [allow you to live] so that [some of] you might attain to maturity: for among you are such as are caused to die [in childhood], just as many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well. And [if, O man, thou art still in doubt as to resurrection, consider this:] thou canst see the earth dry and lifeless - and [suddenly,] when We send down waters upon it, it stirs and swells and puts forth every kind of lovely plant
O you mankind, in case you are suspicious as to the Rising again, then surely We created you from dust, thereafter from a sperm-drop, thereafter from a clot, (i.e., embryo) thereafter from a chewed up morsel in shapely created form and other than shapely created (from) that We make (it) evident for you. And We make to reside in the wombs whatever We decide till a stated term, thereafter We bring you out as young children, (Literally: as a child) thereafter that you may reach full age. And among you there is he who is taken up, (i.e., dies) and among you there is he who is turned back to the most decrepit age, so that even after (some) knowledge, he knows nothing (Literally: he does not know a thing). And you see the earth torpid; then when We send down water upon it, it shakes and swells and grows of every (growth) a delightful pair
O mankind! if ye are in doubt concerning the Resurrection, then lo! We have created you from dust, then from a drop of seed, then from a clot, then from a little lump of flesh shapely and shapeless, that We may make (it) clear for you. And We cause what We will to remain in the wombs for an appointed time, and afterward We bring you forth as infants, then (give you growth) that ye attain your full strength. And among you there is he who dieth (young), and among you there is he who is brought back to the most abject time of life, so that, after knowledge, he knoweth naught. And thou (Muhammad) seest the earth barren, but when We send down water thereon, it doth thrill and swell and put forth every lovely kind (of growth)
People, if you have doubts about the Resurrection, you must know that We created you from clay that was turned into a living germ. This was developed into a clot of blood, which was made into a well formed and partly shapeless lump of flesh. This is how We show you that resurrection is not more difficult for Us than your creation. We cause whatever We want to stay in the womb for an appointed time, We then take you out of the womb as a baby, so that you may grow up and receive strength. Some of you may then die and others may grow to a very old age and lose your memory. You may see the earth as a barren land, but when we send rain, it starts to stir and swell and produce various pairs of attractive herbs
O mankind, if you are in doubt about Resurrection, then (recall that) We created you from dust, then from a drop of semen, then from a clot, then from a piece of flesh, either shaped or unshaped, so that We manifest (Our power) to you. We retain in the wombs whatever We will to a specified term. Then We bring you out as babies, then (We nourish you) so that you reach your maturity. And among you there is one who dies, and among you there is one who is carried to the worst part of the age, so that he knows nothing even after having knowledge. And you see the land dry. Then once We send down water on it, it stirs and swells and puts forth every pleasant pair (of vegetation)
O’ mankind! If you are in doubt about the ‘Resurrection’, then ( you’ll need to know that) We have created you from dust, then from a semen-drop, then a clinging substance, then an embryonic lump, formed and unformed, in order to show You (Our signs of power & glory). We cause what We intend to remain in the wombs for an appointed term, then We bring you out as infants. Then We cause you to grow and become more mature. Among you, there is he who dies (young). And among you, there is he who is brought back to the worst part of life so that he may know nothing after once having knowledge. You see the earth barren, but when We send down thereon water, it stirs and swells, bringing forth every delightful pair of vegetation
Oh you people! Should you be in doubt about the resurrection, consider this: it is We Who created you (first) from dust and then (in stages) from semen to a clinging clot of blood, and then to a small chunk of flesh _ formed as well as unformed. (We tell you this) in order to explain to you the truth. In the womb, We keep installed whomever We want for a fixed time. Then, We bring you out as an infant, and let you obtain your full potential. Some of you die young while others are diverted to the age of weakness (and senility) _ the age when (once again) they know nothing after having learnt a few things. You observe the land dry and barren. Then, as soon as We send rain water down (it comes alive), it stirs, swells up and starts producing all sorts of delightful vegetation
O’ mankind! If you are in doubt about the Resurrection, then (you’ll need to know that) We have created you from dust, then from a semen-drop, then a clinging substance, then an embryonic lump, formed and unformed, in order to show You (Our Signs of power & glory). We cause what We intend to remain in the wombs for an appointed term, then We bring you out as infants. Then We cause you to grow and become more mature. Among you, there is he who dies (young). And among you, there is he who is brought back to the worst part of life so that he may know nothing after once having knowledge. You see the earth barren, but when We send down thereon water, it stirs and swells, bringing forth every delightful pair of vegetation.
O You people: if you are in doubt of Resurrection; nonetheless We raised you from dust, then We made you evolve from a seed* -a constituent part of emitted fluid- then from a clinging organism then from a bolus-like mass of coherent body of matter partly shaped and partly not yet shaped, to realize Allah's Omnipotence. And We embed in the wombs what we will for a determined period of time, We then disburden the wombs of you as a new born babe, then you grow to maturity. And among you is he who is caused to die and also he who is carried through the stealing steps of age to advanced life that he loses the wits which were once about him and he loses remembrance of knowledge he formerly mastered; he becomes the abject heir of an illustrious name. And you see the earth lifeless and barren and when We send rain down upon and it is stirred to activity, it thrives and it is stirred to activity, flourishes and vegetates variegated vegetal growths of like things
People, if you are in any doubt about the resurrection, We originally created you from clay, then from a drop of semen, this became a clot of blood, then a lump of flesh – some parts recognisable others unrecognisable – then a foetus. We revealed this to make the Resurrection clear for you. We plant in wombs whatever We choose for a fixed term, then We bring you out as a baby; then you reach maturity, after which some of you die young while others proceed to feeble old age, to the extent that they know nothing after having known so much. Likewise, you see the Earth appear lifeless; then, when We send down rain, it stirs and swells, producing beautiful pairs of plants
O humanity! If you are in doubt about the Resurrection, then ˹know that˺ We did create you from dust, then from a sperm-drop, then ˹developed you into˺ a clinging clot ˹of blood˺, then a lump of flesh—fully formed or unformed—in order to demonstrate ˹Our power˺ to you. ˹Then˺ We settle whatever ˹embryo˺ We will in the womb for an appointed term, then bring you forth as infants, so that you may reach your prime. Some of you ˹may˺ die ˹young˺, while others are left to reach the most feeble stage of life so that they may know nothing after having known much. And you see the earth lifeless, but as soon as We send down rain upon it, it begins to stir ˹to life˺ and swell, producing every type of pleasant plant.
Oh people, if you are in doubt of the resurrection, then (consider that) We created you from soil, then from a sperm, then from an implant, then from a partly shaped piece of flesh in order to make it clear for you, and We retain in the wombs what We please until a fixed date, then We bring you out as a child, then let you reach your full strength, and amongst you is he who dies (early) and amongst you is he who ends up in the most feeble old age, so that he knows nothing after having had knowledge, and you see the earth lifeless, then when We send water onto it, it comes to life and swells and grows of every splendid species.
You people! If you doubt the Resurrection remember that We had created you from dust, then from a living germ, then from a clot of blood,² and then from a half-formed lump of flesh, so that We might manifest to you Our power. We cause to remain in the womb whatever We please for an appointed term, and then We bring you forth as infants, that you may grow up and reach your prime. Some among you die young, and some live on to abject old age when all that they once knew they know no more. You sometimes see the earth dry and barren: but no sooner do We send the water down upon it than it begins to stir and swell, putting forth every kind of radiant bloom
O people, if you have any doubt about resurrection, (remember that) we created you from dust, and subsequently from a tiny drop, which turns into a hanging (embryo), then it becomes a fetus that is given life or deemed lifeless. We thus clarify things for you. We settle in the wombs whatever we will for a predetermined period. We then bring you out as infants, then you reach maturity. While some of you die young, others live to the worst age, only to find out that no more knowledge can be attained beyond a certain limit. Also, you look at a land that is dead, then as soon as we shower it with water, it vibrates with life and grows all kinds of beautiful plants.
People-If you should be in doubt about the Resurrection, then [consider that] We created you from dust, then from a fertilized ovum, then a leach like, and then a chewed morsel, differentiated and undifferentiated so We may show you [our power]. And We settle in the womb what We wish for a specified term, then We bring you forth as an infant, and then you may grow to reach maturity. And among you some will die, and some will reach the most decrepit age in which he no longer knows what he once knew. You see the earth barren, yet when We send down rain, it shakes and swells and produces every kind of beautiful plant.
People-If you should be in doubt about the Resurrection, then [consider that] We created you from dust, then from a fertilized ovum , then a leech-like, and then a chewed morsel, differentiated and undifferentiated so We may show you [our power]. And We settle in the womb what We wish for a specified term, then We bring you forth as an infant, and then you may grow to reach maturity. And among you, some will die, and some will reach the feeblest age in which he no longer knows what he once knew. You see the Earth barren, yet when We send down rain, it shakes and swells and produces every kind of beautiful plant.
O the people! If you are in doubt from the raising, so We created you from dust, then from a sperm drop, then from a clinging clot, then from an embryonic lump, created and uncreated, to demonstrate for you. And We settle down within the wombs whatever We will till a named term, then We exit you out as baby, then you will reach your full strength. And from you who decease, and from you who will restore to the feeblest old age, so that he will not know a thing, after having knowledge. And you see the earth quiescent; so, when We send down water upon it, it vibrates, and swells, and plants from among every joyful beautiful pair.
O, people! if you are in doubt about the Resurrection, then (consider that) verily We created you from dust, then from sperm, then from a clot, then from a lump of flesh, partly formed and partly unformed, that We may manifest (Our power) to you. And We cause what We will to remain in the wombs for an appointed time, then We bring you out as babes, then that you may attain your maturity, and some of you are called to die, and some of you are kept back to the worst part of life so that they know nothing after having known (much), and you see the earth dried, dead, but when We send down the water on it, it stirs and swells and brings forth every kind of attractive herbage (in pairs)
Mankind! If you are in doubt as to the resurrection, remember that We have created you out of dust, then out of a gamete,5 then out of a clinging cell mass, then out of an organized and unorganized embryo, so that We might make things clear to you. We cause to rest in the [mothers'] wombs whatever We please for an appointed term, and then We bring you forth as infants, that you may grow up and attain your prime. Some of you die young, and some live on to abject old age when all that they once knew they know no more. You can see the earth dry and barren; and [suddenly,] when We send down water upon it, it stirs and swells and puts forth every kind of radiant bloom.
O Mankind! If you are in doubt that humanity will one day stand at its feet, and that you will be resurrected back to life after death, consider the process of your own evolution. We have created you in stages: From dust, then from male and female gametes, then from a zygote, then from an embryo, shapely and first shapeless. We thus clearly explain things for you. The embryo and then the fetus stay in the womb until an appointed term according to Our Laws. Then We bring you forth as infants and carry you to maturity. While some of you die young, others live to the feeblest old age so that they know nothing after knowing much. (Resurgence of humanity can take place just as) you, O Prophet, see a dry barren land, but when We send down water on it, it vibrates with life and grows all kinds of beautiful plants
O people! if you are in doubt about the raising, then surely We created you from dust, then from a small seed, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you; and We cause what We please to stay in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity; and of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything; and you see the earth sterile land, but when We send down on it the water, it stirs and swells and brings forth of every kind a beautiful herbage
O people, if you are in doubt concerning the Resurrection, then consider that WE have indeed created you from dust, then from a sperm drop, then from clotted blood, then from a lump of flesh, partly formed and partly unformed, in order that WE make Our power manifest to you. And WE cause what WE will to remain in the wombs for an appointed term; then WE bring you forth as babes; then WE rear you that you may attain to your age of full strength. And there are some of you who are caused to die in the normal course, and there are others among you are kept back till the worst part of life with the result that they know nothing after having had knowledge. And thou seest the earth lifeless, but when WE send down water thereon it stirs and swells and grows every kind of beauteous vegetation
O mankind! If you are in doubt concerning the Resurrection, [remember] We created you from dust, then from a drop, then from a blood clot, then from a lump of flesh, formed and unformed, that We may make clear for you. And We cause what We will to remain in the wombs for a term appointed. Then We bring you forth as an infant, then that you may reach maturity. And some are taken in death, and some are consigned to the most abject life, so that after having known they may know nothing. And thou seest the earth desiccated, but when We send down water upon it, it stirs and swells and produces every delightful kind
O Mankind! If you have doubt about being raised (for Judgment, remember that) We created you from dust, then out of semen (see verse 36.77), then out of a watery clot then out of a part of flesh, partly formed and partly unformed, so that We may make you be aware of (Our Power); And We make whom We wish to stay in the wombs for a fixed time, then We bring you out as (baby) infants, then (make you grow up so) that you may reach your age of full strength; And some of you are picked to die young, and some are picked for the weak old age, so that he does not know much after knowing (a lot), and (also), you see the earth that is empty and lifeless but when We pour rain upon it, it is moved (to life), and it swells, and it puts out every type of beautiful growth (in pairs)
O people, if you doubt the Resurrection, We created you from dust, then from a drop, then from a clinging clot, and then from a lump, formed and unformed, to show you. We settle in the wombs whom We will for a preordained term, then We bring you out as infants, until you reach your full strength. Some of you may pass away, while others are returned to the feeblest old age, so they know nothing after knowing much. You see the earth barren, but when We send down rain upon it, it stirs, swells, and produces every delightful pair.
O people! If you are in doubt about the Resurrection—We created you from dust, then from a small drop, then from a clinging clot, then from a lump of flesh, partly developed and partly undeveloped. In order to clarify things for you. And We settle in the wombs whatever We will for a designated term, and then We bring you out as infants, until you reach your full strength. And some of you will pass away, and some of you will be returned to the vilest age, so that he may not know, after having known. And you see the earth still; but when We send down water on it, it vibrates, and swells, and grows all kinds of lovely pairs
O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed - that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind
O mankind! If you are in doubt about the resurrection, then indeed, We created you from dust, then from a sperm, then from a clot, then from a lump of flesh, shapely and shapeless, that We may make clear for you. And We make what We will rest in the wombs to a named term; then We bring you out a child, then that you may reach your strength; and among you is he who is caused to die; and among you is he who is returned to the worst state of life, so that after knowledge, he knows nothing. And you see the earth parched, and when We send down water on it, it stirs and swells, and grows of every beautiful kind.
O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to th e feeblest old age, so that they know nothing after having known (much), and (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs)
O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs)
ذَ ٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ وَأَنَّهُۥ یُحۡیِ ٱلۡمَوۡتَىٰ وَأَنَّهُۥ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرࣱ ٦
this is because God is the Truth; He brings the dead back to life; He has power over everything
This is because Allah is the Truth, it is He Who gives life to the dead, and it is He Who is Able to do all things.
That, because Allah! He is The Truth, and He quickeneth the dead, and verily He is over everything Potent
That is so for God is the undeniable Reality. It is He who brings the dead to life, for He has power over everything
This is how it is. For Allah is the Truth (the clearly observable One)! Indeed He will enliven the dead (with the knowledge of the reality)... For He is Qadir over all things.
That is because Allah is the Real and gives life to the dead and has power over all things
That is because Allah is the Reality and it is He who revives the dead, and He has power over all things
And so, God is He Who is the Absolute Truth and Ever-Constant, and He gives life to the dead, and He has full power over everything
Such is (the epithet of life and nature) to prove that Allah alone is the Truth and it is He Who brings the dead to life and He indeed is Possessor of power to do all that He will
That is because God -- He is the Truth, and brings the dead to life, and is powerful over everything
That is because God is the truth, and He gives life to the dead, and He is capable of everything.
Thus you should realize that your Lord is Truthful. He gives life to dead and He is capable of doing everything
This is because God is the Reality. It is He Who gives life to the dead, and it is He Who has power over all things
That is because indeed Allah is the Truth, and because indeed He gives life to the dead, and because indeed He is Powerful over everything.
That is because God, He is the truth, and because He quickens the dead, and because He is mighty over all
This is because Allah only is True and because He will revive the dead, and because He is Able to do all things
That is so because Allah is the truth and that He is the one who gives life to the dead and that He it is who has power over everything.
This sheweth that God is the truth, and that He raiseth the dead to life, and that He is almighty
That is because Allah, He is the Truth. Lo! He quickens the dead, and lo! He is Able to do all things
That is because Allah is the Truth; He revives the dead and has power over all things
This, for that God is the Truth, and that it is He who quickeneth the dead, - and that He hath power over everything
That is because Allah: He is the Truth and that it is He who brings dead to life, and that He is All-Capable over all things
That is because God, He is The Truth, and it is He Who gives life to the dead and He is Powerful over everything.
This is because Allah is the Ultimate Truth. He gives life to the dead, and He has power over all things.
This is because Allah is the Reality: it is He Who gives life to the dead and it is He Who has power over everything
All this is because Allah, He is the Truth, and because He resurrects the dead, and because He has power over everything
That is because Allah, He is the Truth, and He gives life to the dead, and He is Possessor of power over all things
That is because, Allah is the Reality, and it is He Who gives life to the dead and He certainly has power over everything.
That (Resurrection) is bound to happen because Allah is the Truth and because He gives life to the dead and because He has power over all things
(All) this (keeps happening) because Allah alone is the Real (Creator and All-Sustaining), and doubtlessly, He alone gives life to the dead and certainly, He alone is All-Powerful to do everything
That is because God is the truth, and He gives life to the dead, and He is capable of all things
That is because God is the truth, and He gives life to the dead, and He is capable of all things
That is because God is the truth, and He gives life to the dead, and He is capable of all things.
That (is) with that God, He is the truth , and that He revives/makes alive the deads, and that He (is) on every thing capable/able
All this [happens] because God alone is the Ultimate Truth, and because He alone brings the dead to life, and because He has the power to will anything
That is for that Allah -He is The Truth, and that He gives life to the dead and that He is Ever-Determiner over everything
That is because Allah, He is the Truth and because He quickeneth the dead, and because He is Able to do all things
This is because God is the Supreme Truth who gives life to the dead and who has power over all things
That is because Allah is the truth, and that He gives life to the dead, and that He is powerful to do everything
This shows that Allâh is the (Ultimate) Truth. And He is the One Who definitely revives the dead, and the One who is capable of doing all whatever He wills.
That is so because Allah is the absolute Reality! And because He grants life back to the dead! He is capable of accomplishing everything
This is so, because Allâh is the (Ultimate) Truth: And He is the One Who gives life to the dead, and the One who is Most Capable of doing whatever He desires.
This is by reason of Allah's attributes. He is Truth personified and He is it Who raises the dead and restores them to life and He is indeed Qadirun (Omnipotent) over all things and to accomplish what He will
This shows Allah is the Truth. He brings the dead back to life, and has power over all things.
That is because Allah ˹alone˺ is the Truth, He ˹alone˺ gives life to the dead, and He ˹alone˺ is Most Capable of everything.
This is because Allah is the truth, and He revives the dead and He is able to do anything.
That is because God is Truth: He resurrects the dead and has power over all things
This proves that GOD is the Truth, and that He revives the dead, and that He is Omnipotent.
That is because God is the Ultimate Truth and because He alone brings the dead to life and because He is competent over all things.
That is because God is the Ultimate Truth and because He alone brings the dead to life, and because He is competent over all things.
That is because Allah is the right, and that He gives the dead life, and that He is over everything competent.
This is because verily Allah, He is the Truth, and because verily He gives life to the dead, and because verily He is All Powerful over everything
That is because God alone is the Ultimate Truth; and He alone brings the dead to life; and He has the power to will anything.
All this happens because Allah alone is the Ultimate Truth and He alone revives the dead and because He has Supreme Control over all things and events
This is because Allah is the Truth and because He gives life to the dead and because He has power over all thing
That is because ALLAH is Self-Subsisting and All-Sustaining, and that it is HE Who brings the dead to life, and that HE has power over all things
That is because God is the Truth, and because He gives life to the dead, and because He is Powerful over all things
This is so, because Allah is the Truth (and reality): And it is He Who gives life to the dead, and it is He Who is Able (Khadir) to do all things
This is because God is the Ultimate Truth, revives the dead, and has power over all things.
That is because God is the truth, and because He gives life to the dead, and because He is Capable of everything
That is because Allah is the Truth and because He gives life to the dead and because He is over all things competen
That is because God, He is the truth, and because He gives life to the dead, and because He is powerful over everything;
This is so, because God is the Reality: it is He Who gives life to the dead, and it is He Who has power over all things
This is so, because Allah is the Reality: it is He Who gives life to the dead, and it is He Who has power over all things
وَأَنَّ ٱلسَّاعَةَ ءَاتِیَةࣱ لَّا رَیۡبَ فِیهَا وَأَنَّ ٱللَّهَ یَبۡعَثُ مَن فِی ٱلۡقُبُورِ ٧
There is no doubt that the Last Hour is bound to come, nor that God will raise the dead from their graves
And surely, the Hour (of Judgment) is coming, there is no doubt about it, and Allah will resurrect those who are in the graves.
And because the Hour is coming- there is no doubt thereof-- and because Allah will raise up those who are in the graves
The Hour will come without a doubt, and God will raise those who are dead
That Hour (death) will definitely come – there is no doubt about it. And Allah will definitely resurrect the beings (individual forms of consciousness) in their graves (bodies) (to continue their lives through new bodies)!
and the Hour is coming without any doubt and Allah will raise up all those in the graves.
and the Hour is bound to come, there is no doubt in it, and Allah will resurrect those who are in the graves
And the Last Hour is sure to come – there is no doubt about it. And God will surely raise up all who are in the graves
And that the Hour is bound to come, there is no doubt about it, and that Allah will raise up those who are in the graves
and because the Hour is coming, no doubt of it, and God shall raise up whosoever is within the tombs
And the Hour (Resurrection) is coming, there is no doubt about it, and God raises those in the graves.
Have no doubt about the coming of an Hour in which the Lord will Resurrect all from their graves
And indeed the Hour will come. There can be no doubt about it, or about the fact that God will raise up all who are in the graves
And because the Hour is indeed coming—there is no doubt about it—and because indeed Allah resurrects those in the graves.
and because the Hour is coming, there is no doubt therein, and because God raises up those who are in the tombs
And because the Last Day will come, there is no doubt in it - and because Allah will revive those who are in the graves
And that the hour is coming there is no doubt in it and that Allah will raise those who are in the graves.
and that the hour of judgment will surely come, (there is no doubt thereof), and that God will raise again those who are in the graves
And because the Hour will come; there is no doubt thereof; and because Allah will raise those who are in the graves
And the Hour is sure to come there is no doubt. And Allah will raise up those in the graves
And that "the Hour" will indeed come - there is no doubt of it - and that God will wake up to life those who are in the tombs
And that the Hour is approaching, there is no doubt about it, and that Allah will Resurrect those who are in graves
And, truly, the Hour is that which arrives. There is no doubt about it and that God will raise up whoever is in the graves.
The hour [of resurrection] will come. No doubt about it! Allah will raise all who are in the graves.
and this is a proof that the Hour of Doom is sure to come there is no doubt about it; and that Allah will raise up those who are in the graves
(all of which shows that) the Hour shall surely come to pass - in this there is no doubt - and Allah shall surely resurrect those that are in graves
And the Hour is coming, there is no doubt about it; and Allah will raise up those who are in the graves
And the hour of doom will come, there is no doubt about it, and Allah will certainly raise up those who are in the graves.
And because the Hour is coming and there is no doubt about it; and because Allah shall raise up those who are in the graves
And, certainly, the Last Hour is bound to come. There is no doubt about it. And, verily, Allah shall raise up alive those who are in the graves
And the Hour is coming, there is no doubt in it, and God will resurrect those who are in the graves
And the Hour is coming, there is no doubt in it, and God will resurrect those who are in the graves
And the Hour is coming, there is no doubt in it, and God will resurrect those who are in the graves.
And that the Hour/Resurrection is coming no doubt/suspicion in it, and that God sends/resurrects who (is) in the graves/burial places
And [know, O man] that the Last Hour is bound to come, beyond any doubt, and that God will [indeed] resurrect all who are in their graves
And for that the Hour is coming up; there is no suspicion about it, and that Allah will make whomever is in the tombs to rise again
And because the Hour will come, there is no doubt thereof; and because Allah will raise those who are in the graves
There is no doubt about the coming of the Hour of Doom and that God will raise every one from their graves
and that the Hour (of Doom) has to come, in which there is no doubt, and that Allah will raise again all those in the graves
Unquestionably, the ‘Hour’ of (Reckoning) is inevitably coming, there is no doubt about it. And Allâh will definitely resurrect those who are in the graves.
(Because it proves) that the hour of judgment is surely bound to come! No doubt about that! And that Allah will resurrect all (the dead) in their graves
And Verily, the Hour is coming.- there is no doubt about it- and Allâh will definitely resurrect those who are in the graves.
He authoritatively states that: The Final Hour (Day of Judgement) is an undoubted Event and an absolute certainty and that Allah shall resurrect those deposited in the graves
The Final Hour is coming without a doubt – when Allah will resurrect all who are in their graves
And certainly the Hour is coming, there is no doubt about it. And Allah will surely resurrect those in the graves.
And the hour will come without doubt, and Allah will raise those in the graves.
The Hour is sure to come ― of this there is no doubt. And those who are in their graves God will raise to life
And that the Hour is coming, no doubt about it, and that GOD resurrects those who are in the graves.
And [that they may know] that the Hour is coming; no doubt about it, and that God will resurrect all those in the graves.
And [that they may know] that the Hour is coming; no doubt about it, and that God will resurrect all those in the graves.
And surely the Hour is coming, there is no doubt in it, and surely Allah will raise whoever is in the graves.
And verily the Hour (of Resurrection) is coming: There is no doubt therein and that verily Allah will raise up whoever is within the graves
And that the Last Hour is certain to come, beyond any doubt; and that God will certainly resurrect all who are in their graves.
And know that the Hour is bound to come, beyond any doubt, and that Allah will indeed resurrect all who are in their graves. (And He will raise humanity onto their feet, just as He will raise the dead from their state of disintegration whether in graves or in the oceans, in ashes, their scattered pieces sprayed about, or in the bellies of the fish and the birds)
And because the hour is coming, there is no doubt about it; and because Allah shall raise up those who are in the graves
And because the Hour will certainly come, there is no doubt about it, and because ALLAH will raise up those who are in the graves
and because the Hour is coming, in which there is no doubt, and because God will resurrect whosoever is in the graves
And the Hour will surely come: There can be no doubt about it, and certainly Allah will raise up all who are in the graves
The Hour is to come—there is no doubt about it—God will resurrect those who are in the graves.
And because the Hour is coming—there is no doubt about it—and because God will resurrect those in the graves
And [that they may know] that the Hour is coming - no doubt about it - and that Allah will resurrect those in the graves
And because the Hour is coming, there is no doubt therein, and because God will resurrect those who are in the graves.
And verily the Hour will come: there can be no doubt about it, or about (the fact) that God will raise up all who are in the graves
And verily the Hour will come: there can be no doubt about it, or about (the fact) that Allah will raise up all who are in the graves
وَمِنَ ٱلنَّاسِ مَن یُجَـٰدِلُ فِی ٱللَّهِ بِغَیۡرِ عِلۡمࣲ وَلَا هُدࣰى وَلَا كِتَـٰبࣲ مُّنِیرࣲ ٨
yet still there are some who, with no knowledge or guidance or any book of enlightenment, argue about God
Among people there are those who dispute about Allah, though they have neither knowledge nor guidance, nor a book giving light (from Allah),
And of mankind is he who disputeth respecting Allah without knowledge or guidance or a Book luminous
Yet there are some who contend about God without any knowledge or guidance or enlightening Book
And among the people are some who argue about (the One referenced as) Allah without any knowledge about Him and without any true guidance, and without revelation (knowledge that projects from the reality of the Names to one’s consciousness).
Among people there is one who argues about Allah without knowledge or guidance or any light-giving Book,
Among the people are those who dispute concerning Allah without any knowledge or guidance, or an enlightening Book
And yet, among people there are some who dispute about God without having any true knowledge or any true guidance or an enlightening (Divine) Book
And among the people there is he who argues about Allah though he has neither knowledge nor guidance and nor an illuminating Book
And among men there is such a one that disputes concerning God without knowledge or guidance, or an illuminating Book
And some people argue about God without any knowledge or any guidance or any enlightening book.
People dispute about the Lord: A subject in which they do not have the least knowledge about. They have neither a proper guidance nor are they armed with an enlightening Scripture
Yet there are among humanity, those who dispute about God, without knowledge, without guidance, and without a book of enlightenment
And of mankind is one who argues about Allah without knowledge or guidance or an illuminating scripture,
And amongst men is one who wrangles about God without knowledge or guidance or an illuminating book
And there is one who argues concerning Allah without having knowledge nor any proof nor a clear text
And among humankind are those who argue about Allah without any knowledge and without any guidance and without an enlightening book.
There is a man who disputeth concerning God without either knowledge, or a direction, or an enlightening book
And yet amongst men are those who wrangles about Allah without knowledge, without guidance, and without a Book of Enlightenment
Some dispute about Allah, though they have neither knowledge nor guidance, nor an illuminating Book
A man there is who disputeth about God without knowledge or guidance or enlightening Book
And among mankind is that who disputes about Allah without knowledge, and without guidance, and without an Enlightening Book
And among humanity is such a one who disputes about God without knowledge nor guidance nor an illuminating Book,
Yet, among humanity is such a person who argues about Allah, without knowledge, without guidance, and without a Book of enlightenment.
Yet there are others among people who wrangle about Allah, though they neither have knowledge nor guidance, nor an enlightening Book
And among people are those that wrangle about Allah without knowledge, without any true guidance, and without any scripture to enlighten them
And among men is he who disputes about Allah without knowledge, and without guidance, and without an illuminating Book
And among mankind is he who disputes regarding Allah without knowledge and without guidance and without a book giving light,
And among mankind there is such a one as disputes about Allah without knowledge, without guidance and without an enlightening book.h
And there are some of the people who dispute about Allah (His Essence, Attributes and Powers) without knowledge and understanding, and without any guidance and logic, and without any enlightening Book (sent down from heaven)
And from mankind are those who argue regarding God with no knowledge nor guidance nor enlightening Scripture
And from the people are those who argue regarding God with no knowledge nor guidance nor enlightening Book
And from the people are those who argue regarding God with no knowledge nor guidance nor enlightening Book.
And from the people who argues/disputes in (about) God without knowledge, and nor guidance, and nor a luminous/enlightening Book
And yet, among men there is many a one that argues about God without having any knowledge [of Him], without any guidance, and without any light-giving revelation –
And among mankind is he who disputes concerning Allah without knowledge or guidance or an Enlightening Book
And among mankind is he who disputeth concerning Allah without knowledge or guidance or a scripture giving light
Some people argue about God without knowledge, guidance, and an enlightening Book
Among men there is one who debates about Allah with no knowledge, no guidance and no enlightening book
Among the people, there are those who dispute concerning Allâh, without knowledge, or spiritual insight, or an enlightening book.
Some people argue about Allah, although they do not have any knowledge, guidance or an illuminating book
And of the people is he who disputes concerning Allâh without knowledge, or spiritual illumination, or an enlightening book,
Yet among the people is he who argues about Allah in ignorance and by want of thought and guidance and by want of a Book imparting divine knowledge, wisdom and spiritual light
People argue about Allah without knowledge or guidance, or any enlightening book,
˹Still˺ there are some who dispute about Allah without knowledge, guidance, or an enlightening scripture,
And amongst people is he who argues about Allah without knowledge or guidance or enlightening book.
Some wrangle about God, though they have neither knowledge nor guidance nor illuminating scripture
Among the people there is the one who argues about GOD without knowledge, and without guidance, and without an enlightening scripture.
Yet among men there is he who argues about God without knowledge or guidance or an enlightening Book,
Yet some people argue about God without knowledge, guidance, nor any enlightening Book,
And among the people whoever argues in Allah without a knowledge, nor a guidance, nor an illuminating Book.
And among the people there is such a one that disputes about Allah without knowledge, without guidance and without any enlightening Book
Yet some people argue about God without having any knowledge, without guidance, and without any light-giving revelations.
And yet, among people are those who argue about Allah without attaining knowledge, guidance and without any light-giving Revelation. (22:3)
And among men there is he who disputes about Allah without knowledge and without guidance and without an illuminating book
And among men is he who disputes concerning ALLAH without knowledge and without guidance and without an illuminating Book
And among mankind are those who dispute concerning God without knowledge, without guidance, and without an illuminating Book
And still there is (one) among the men who disputes about Allah, without knowledge, without guidance, and without a Book of enlightenment from Allah—
Some people argue about God without knowledge, guidance, or an enlightening Scripture.
And among the people is he who argues about God without knowledge, or guidance, or an enlightening scripture
And of the people is he who disputes about Allah without knowledge or guidance or an enlightening book [from Him]
And amongst mankind is he who disputes about God without knowledge or guidance or an illuminating Book;
Yet there is among men such a one as disputes about God, without Knowledge, without Guidance, and without a Book of Enlightenment,
Yet there is among men such a one as disputes about Allah, without Knowledge, without Guidance, and without a Book of Enlightenment,
ثَانِیَ عِطۡفِهِۦ لِیُضِلَّ عَن سَبِیلِ ٱللَّهِۖ لَهُۥ فِی ٱلدُّنۡیَا خِزۡیࣱۖ وَنُذِیقُهُۥ یَوۡمَ ٱلۡقِیَـٰمَةِ عَذَابَ ٱلۡحَرِیقِ ٩
turning scornfully aside to lead others away from God’s path. Disgrace in this world awaits such a person and, on the Day of Resurrection, We shall make him taste the suffering of the Fire
bending things to mislead others from the Way of Allah. For such persons, there is disgrace in this world and We shall make them taste the punishment of burning (fire) on the Day of Resurrection,
Bending his neck, that he may lead astray from the way of Allah; his shall be humiliation in the world, and We shall make him taste on the Day of Judgment the torment of Burning
Turning their backs that they may lead away from the path of God. For such there is disgrace in the world, and on the Day of Judgement We shall make them taste the torment of burning
He turns his back to the reality to mislead the people from the way of Allah! There is disgrace for him in the world! And We will make him taste the suffering of the dreadful fire during Doomsday!
turning away arrogantly, to misguide people from the Way of Allah. He will be disgraced in this world and on the Day of Rising We will make him taste the punishment of the Burning:
turning aside disdainfully to lead [others] astray from the way of Allah. For such there is disgrace in this world, and on the Day of Resurrection We will make him taste the punishment of the burning
They keep on disputing arrogantly to lead people astray from God’s way. For such there is disgrace in the world, and on the Day of Resurrection We will cause them to taste the punishment of the scorching Fire
Turning his side (out of pride) with the result that he leads (some) astray from the path of Allah. There is for him disgrace in this world and on the Day of Resurrection, We will make him suffer the punishment of burning
turning his side to lead astray from God's way; for him is degradation in this world; and on the Resurrection Day We shall let him taste the chastisement of the burning
Twisting his neck (being arrogant) to misguide (people) away from God’s way. He will have humiliation in this world, and We will make him taste punishment of the burning on the Resurrection Day.
Such people turn their back, in account of their false pride and do your best in order to see the others lost too. They will have nothing but disgrace in this life and, on the Day of Resurrection, I will make them taste the pain of being burnt in the Fire
Bending his side, in order to lead the people astray from the path of God, for him there is disgrace in this life, and on the Day of Accountability, We will make him taste the penalty of burning
turning aside in contempt, to make (others) stray from the way of Allah; for him in the Earlier (Life) is disgrace, and on the Day of Resurrection We make him taste the punishment of burning:
twisting his neck from the way of God; for him is disgrace in this world, and we will make him taste, upon the resurrection day, the torment of burning
With his neck turned away from the truth, in order to deceive from the way of Allah; for him is disgrace in this world and on the Day of Resurrection We shall make him taste the punishment of fire
Turning his neck in arrogance so that he misguide from the path of Allah. For him there will be humiliation in the life of this world and on the day of resurrection We will make him taste the punishment of the burning fire.
proudly turning his side, that he may seduce men from the way of God. Ignominy shall attend him in this world; and on the day of resurrection We will make him taste the torment of burning
Turning his neck from the way of Allah; for him is disgrace in this world, and on the Day of Resurrection We will make him taste the doom of burning
There is for him who turns his side to lead (others) astray from the Path of Allah, degradation in this life and We shall let him taste the punishment of theburning on the Day of Resurrection
Turning aside in scorn to mislead others from the way of God! Disgrace shall be his in this world; and on the day of the resurrection, We will make him taste the torment of the burning:
One who folds himself on his lateral side (to show disinterest), that he may lead (people) astray from the Way of Allah: for him, in this world, is disgrace. And We shall make him taste, on the Day of Resurrection, a torment of burning (in Hell-Fire)
turning to his side as one who turns away to cause to go astray from the way of God. For him in the present is degradation. And We will cause him to experience—on the Day of Resurrection— the punishment of the burning.
He will bend sideways to mislead from the path of Allah. For him/her, there is disgrace in this life. On the Day of Resurrection, We will force him/her to taste the burning penalty.
twisting things around in order to lead others astray from the Path of Allah - for such persons there is disgrace in this life, and on the Day of Judgment we shall make them taste the punishment of burning fire
They wrangle arrogantly, intent on leading people astray from the Way of Allah. Such shall suffer disgrace in this world and We shall cause them to taste the chastisement of burning (in the Next)
Turning away haughtily to lead men astray from the way of Allah. For him is disgrace in this world, and on the day of Resurrection We shall make him taste the punishment of burning
turning away in pride that he may mislead (people) from the way of Allah, for him is disgrace in this world and on the day of resurrection We will make him taste the punishment of burning,
Such a one turns his face away in pride from divine guidance that he may lead others astray from Allah's Path. For him is disgrace in this world. And on the Day of Resurrection We will make him taste punishment in the Hell
Turning his neck (in arrogance) so that he may lead (others also) astray from the path of Allah. For him is disgrace in the world (too), and on the Day of Resurrection, We shall make him taste the burning torment
Bending his side to misguide from the path of God. He will have humiliation in the world and We will make him taste on the Day of Resurrection the retribution of burning
Bending his side to misguide from the path of God. He will have humiliation in the world and We will make him taste on the Day of Resurrection the retribution of burning
Bending his side to misguide from the path of God. He will have humiliation in this world and We will make him taste on the Day of Resurrection the retribution of burning.
Turning his neck violently objecting to misguide from God's way/path , for him in the present world (is) shame/scandal/disgrace, and We make him taste/experience (on) the Resurrection Day the burning's torture
scornfully turning aside [from the truth] so as to lead [others] astray from the path of God. Disgrace [of the spirit] is in store for him in this world; and on the Day of Resurrection We shall make him taste suffering through fire
Bending his side (i.e., dissuading) to lead into error away from the way of Allah; for him is disgrace in the present (life), (Literally: the lowly "life", i.e., the life of this world) and on the Day of the Resurrection We will let him taste the torment of burning
Turning away in pride to beguile (men) from the way of Allah. For him in this world is ignominy, and on the Day of Resurrection We make him taste the doom of burning
They turn away (from the Truth) to lead people away from the path of God. Their share in this world will be disgrace and on the Day of Judgment a burning torment
turning his side away to lead (people) astray from the way of Allah. For him there is disgrace in this world, and We will have him taste the punishment of Fire on the Day of Judgment
Twisting his neck (in arrogance) to lead people astray from the path of Allâh. For him in this ‘worldly life’ is ignominy, while on the ‘Day of Resurrection’, We will make him taste the torment of the inferno.
Arching their necks conceitedly, they misguide people and drive them away from the path of Allah. Disgrace awaits them in this life, and on the Day of Judgment We shall have them taste the torture by fire
Twisting his neck (in pride) in order to prevent people from the path of knowing Allâh. For him in this worldly life is ignominy, and on the Day of Resurrection,We will make him taste the torment of the inferno.
-You see him- bending his side in disdain, and slipping aside from righteousness and piety in order to mislead the people from the path of Allah. He shall suffer shame, dishonour and disgrace and We will make him taste the blazes Hereafter
turning aside disapprovingly to cause others to stray from Allah’s way. Such a person will be disgraced in this world, and on Judgement Day We will make him taste the punishment of the blazing inferno.
turning away ˹in pride˺ to lead ˹others˺ astray from Allah’s Way. They will suffer disgrace in this world, and on the Day of Judgment We will make them taste the torment of burning.
He turns away in order to lead away from the way of Allah. His is disgrace in this world and on the day of resurrection We make him taste the punishment of burning.
They turn away in scorn, to lead others astray from God‘s path: they shall incur disgrace in this life, and on the Day of Resurrection taste the torment of the Conflagration
Arrogantly he strives to divert the people from the path of GOD. He thus incurs humiliation in this life, and we commit him on the Day of Resurrection to the agony of burning.
turning away [from the truth] in his arrogance to lead [people] astray from the path of God. For him there is only disgrace in the world, and We will make him taste the punishment of the burning fire on the Day of Resurrection
turning away [from the truth] in his arrogance to lead [people] astray from the path of God. For him, there is only disgrace in the world, and We will make him taste the punishment of the burning fire on the Day of Resurrection
Twisting his neck [in arrogance], to astray about Allah’s pathway. For him in the Dunya (World) is disgrace, and We let him taste on The Resurrection Day the Burn torment.
Turning away in pride to lead (men) astray from the path of Allah: for him there is disgrace in this world and We shall make him to be on the Day of Judgment the punishment of the burning (Fire)
They turn away in scorn so as to lead others astray from the path of God. Disgrace is in store for them in this world, and on the Day of Resurrection We shall make them taste suffering through fire.
Turning away in pride to divert people from the Path of Allah. Disgrace is in store for them in this world, and on the Day of Resurrection We will make them taste the doom of burning
Turning away haughtily that he may lead (others) astray from the way of Allah; for him is disgrace in this world, and on the day of resurrection We will make him taste the punishment of burning
Turning his side disdainfully, that he may lead men astray from the way of ALLAH. For him is disgrace in this world; and on the Day of Resurrection WE shall make him taste the punishment of burning
turning aside to cause others to stray from the way of God. Such shall have disgrace in this world, and We shall make him taste the punishment of the burning on the Day of Resurrection
Moving his side, so as to lead (men) astray from the Path of Allah: For him there is dishonor in this life, and on the Day of Judgment We shall make him taste the penalty of burning (Fire)
They bend it to mislead others from God’s path. For them is humiliation in this world, and on Resurrection Day, We will make them taste the punishment of the Burning Fire.
Turning aside in contempt, to lead away from the path of God. He will have humiliation in this world, and on the Day of Resurrection We will make him taste the agony of burning
Twisting his neck [in arrogance] to mislead [people] from the way of Allah . For him in the world is disgrace, and We will make him taste on the Day of Resurrection the punishment of the Burning Fire [while it is said]
Twisting his neck to lead astray from the way of God; for him is disgrace in the world, and We will make him taste, on the Day of Resurrection, the punishment of the burning.
(Disdainfully) bending his side, in order to lead (men) astray from the Path of God: for him there is disgrace in this life, and on the Day of Judgment We shall make him taste the Penalty of burning (Fire)
(Disdainfully) bending his side, in order to lead (men) astray from the Path of Allah: for him there is disgrace in this life, and on the Day of Judgment We shall make him taste the Penalty of burning (Fire)
ذَ ٰلِكَ بِمَا قَدَّمَتۡ یَدَاكَ وَأَنَّ ٱللَّهَ لَیۡسَ بِظَلَّـٰمࣲ لِّلۡعَبِیدِ ١٠
[It will be said], ‘This is for what you have stored up with your own hands: God is never unjust to His creatures.’
that is because of what their hands have sent forth. Surely Allah is not unjust to (His) worshippers.
That is because of that which thy hands have sent forth, and verily Allah is not a wronger of His bondmen
That is on account of what you had done in the past; yet God is not unjust to His creatures
This is the result of what your hands have put forth. Indeed, Allah is never unjust to His servants (Allah is not the cause of your dual perception; it is the ego or your constructed identity that attributes a separate existence to itself, hence causing duality [shirq], which leads to suffering).
´That is for what you did before. Allah does not wrong His slaves.´
‘That is because of what your hands have sent ahead, and because Allah is not tyrannical to the servants.’
"This punishment is the outcome of what you have (committed and) forwarded with your own hands, and never does God do the least wrong to His servants."
And (to such it will be said,) `This is the result of what your own hands have sent on before (- your deeds); and Allah is not the least unjust to (His) servants.
'That is for what thy hands have forwarded and for that God is never unjust unto His servants.
(He will be told:) “This is for what your hands have sent ahead, and God is not unjust to His servants.”
They will hear: “This is what you prepared for yourselves. (Do not blame god for it as) God is not unjust to His servants.”
“This is because of the deeds which your hands sent forth. For indeed God is not unjust to His servants
“That is for what yoursg hands have put forth, and because Allah is not a tyrant unto the servants.”
That is for what thy hands have done before, and for that God is not unjust unto His servants
"This is the recompense of what your hands have sent ahead, and Allah does not oppress His bondmen."
This is because of that which your two hands have sent forth and truly Allah is not a doer of wrong to the slaves.
when it shall be said unto him, this thou sufferest because of that which thy hands have formerly committed; for God is not unjust towards mankind
This is for what your two hands have sent before you, and in this Allah is not an oppressor unto His servants
'This, is the reward for what your hands have forwarded. Allah is not unjust to the worshipers.
"This, for thy handywork of old! for God is not unjust to His servants."
This is because of what your two hands have sent forth in advance; and that Allah is not unjust to His Abeed (human-subjects)
That is because of what thy two hands put forward! And, truly, God is not unjust to His servants.
This is because of the deeds your hands sent forth. Truly, Allah is not unjust to His servants.
saying: "This is what you prepared and sent forth with your own hands." Rest assured that Allah is not unjust to His worshippers
That is the outcome of what your own hands have wrought, for Allah never wrongs His creatures
This is for that which thy two hands have sent before, and Allah is not in the least unjust to the servants
that is because of what your two hands have sent before and Allah is certainly not unjust to His servants. (R 1)
"This punishment is for what your two hands have sent before." And remember that Allah is not in the least unjust to those whom He has created for His worship
This is because of the doings which your hands sent forth, and indeed, Allah is not in the least unjust to His servants
That is for what your hands have brought forth, and God does not wrong the servants
That is for what your hands have delivered, and God does not wrong the servants
That is for what your hands have delivered, and God does not wrong the servants.
That (is) because (of) what your hands advanced/introduced , and that God is not with an unjust/oppressor to the worshippers/slaves
[and he shall be told:] “This is an outcome of what thine own hands have wrought - for, never does God do the least wrong to His creatures!”
That is for what your (two) hands have forwarded, and for that Allah is not unjust to (His) bondmen
(And unto him it will be said): This is for that which thy two hands have sent before, and because Allah is no oppressor of His slaves
(They will be told), "This is the result of what your hands have wrought. God is certainly not unjust to His servants."
(and will say to him) .All this is due to what your hands sent ahead, and that Allah is not unjust to His servants
This (punishment) is due to what your own hands have sent forth, and verily, Allâh is not iniquitous towards His servants.
This is what your own hands have wrought. Surely, Allah does not oppress His servants
That is because of what your hands have sent forth. And most certainly, Allâh never does the least wrong to His servants.
"This is in consequence", he is told, "of what your wrongful and unclean hands have committed, and Allah is not He Who does not observe the principles of justice when He judges His servants whether they are bad or angels"
He will be told: “That’s what your hands produced. Allah isn’t at all unjust to His servants.
˹They will be told,˺ “This is ˹the reward˺ for what your hands have done. And Allah is never unjust to ˹His˺ servants.”
This is for the deeds you have sent ahead and that Allah does not wrong (His) servants.
This is the reward of your handiwork. God is never unjust to His servants.‘
This is what your hands have sent ahead for you. GOD is never unjust towards the people.
[He will be told] "This is for what you have done. God is never unfair to His servants."
[He will be told] “This is for what you have done. God is never unfair to His servants.”
That is with what your hands have forwarded, and surely Allah is not an oppressor for the slaves.
(And unto him it will be said): �This is for that which your two hands have sent before, and that (verily) Allah is not unjust to His servants�
[They shall be told:] 'This is the outcome of what your own hands have wrought. Never does God do the least wrong to His creatures.'
Saying, "This is what you sent before with your own hands, for Allah is no oppressor of His servants
This is due to what your two hands have sent before, and because Allah is not in the least unjust to the servants
This is because of what thy hands have sent on before, and ALLAH is not unjust to HIS servants
That is because of what your hands have sent forth, and because God wrongs not His servants
(It will be said to him): "This is because of the acts which your hands sent before, for surely, Allah is not unjust to His servants,"
This is what your hands sent ahead, and God is never unjust to the servants.
That is for what your hands have advanced, and because God is not unjust to the servants
"That is for what your hands have put forth and because Allah is not ever unjust to [His] servants."
That is for what your hands have sent forward, and that God is not unjust to His servants.
(It will be said): "This is because of the deeds which thy hands sent forth, for verily God is not unjust to His servants
(It will be said): "This is because of the deeds which thy hands sent forth, for verily Allah is not unjust to His servants
2
Certainty of Divine Help
وَمِنَ ٱلنَّاسِ مَن یَعۡبُدُ ٱللَّهَ عَلَىٰ حَرۡفࣲۖ فَإِنۡ أَصَابَهُۥ خَیۡرٌ ٱطۡمَأَنَّ بِهِۦۖ وَإِنۡ أَصَابَتۡهُ فِتۡنَةٌ ٱنقَلَبَ عَلَىٰ وَجۡهِهِۦ خَسِرَ ٱلدُّنۡیَا وَٱلۡءَاخِرَةَۚ ذَ ٰلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِینُ ١١
There are also some who serve God with unsteady faith: if something good comes their way, they are satisfied, but if they are tested, they revert to their old ways, losing both this world and the next- that is the clearest loss
And among people there are those who worship Allah on the very edge (in doubt). If good befalls him, he is content with it; but if a trial befalls on him, then he turns back on its face (reverts back to disbelief after embracing Islam), thus loses both this world and the Hereafter. That is a clear loss.
And of mankind is he who worshippeth Allah as on edge; if there befalleth him good, he in contented therewith, and if there befalleth him a trial, he turneth round on his face; he loseth the world and the Hereafter: that indeed is a loss manifest
There are some men who worship God only from the margin. If there is some profit they are content; but if calamity befalls them they turn about, thus losing both this world and the next. This is indeed a palpable loss
And there are some among the people who accept his servitude to Allah in one aspect (in respect of what suits him). When he is touched by good he is made joyful by it... But if he is touched by an affliction he turns his back (and denies his servitude)... Such are the ones whose lives in this world and the next are lost. This is a clear loss indeed!
Among the people there is one who worships Allah right on the edge. If good befalls him, he is content with it, but if a trial befalls him, he reverts to his former ways, losing both this world and the Next World. That is indeed sheer loss.
And among the people are those who worship Allah on the [very] fringe: if good fortune befalls him, he is content with it; but if an ordeal visits him he makes a turnabout, to become a loser in the world and the Hereafter. That is the manifest loss
Among people are also many a one who worships God on the borderline (of faith) in expectation of only worldly gains. If any good befalls him, he is satisfied with it, but if a trial afflicts him, he turns away utterly, reverting back to unbelief. He (thereby) incurs loss of both this world and the Hereafter. This indeed is the obvious loss
And among people there is such a one who worships Allah (as it were) on the very verge (in a wavering state of mind). If any good befalls him he is satisfied with it, but if there befalls a trial he returns to his (former) ways. He has lost both this world as well as the next. That indeed is the obvious loss
And among men there is such a one as serves God upon the very edge -- if good befalls him he is at rest in it, but if a trial befalls him he turns completely over; he loses this world and the world to come; that is indeed the manifest loss
And some people serve God on edge (doubtfully), so if any good happens to him, he is content with it, and if misfortune happens to him, he turns on his face (returns to his old ways) losing the world and the Hereafter. That is the clear loss.
Some people worship God conditionally! If things go their way, they are satisfied with their belief. If they are put through the test of hardship, they will loose their faith. Such people have lost both this world and the Hereafter; what losers they are
There are among the people some who serve God on the verge. If good befalls them, they are content, but if a trial comes to them, they turn on their faces. They lose both the present and the hereafter. That is a loss for all to see
And of mankind is one who worships Allah on edge, so that if something good befalls him, he is reassured by it; but if a trial befalls him, he turns about-face, losing the Earlier (Life) and the hereafter; that is the evident loss.
And amongst men is one who serves God (wavering) on a brink; and if there befall him good, he is comforted; but if there befall him a trial, he turns round again, and loses this world and the next - that is an obvious loss
And there are some men who worship Allah whilst upon an edge; then if some good occurs to them, they are content; and if some trial comes, they turn way upon their faces; a loss of this world and the Hereafter; and this is the complete loss
Among men there are such who worship Allah on one side. If good happens to him, his heart is at rest thereby but if trial befalls him, he falls back on his face thus he loses the life of this world and the hereafter. That is the most obvious loss.
There are some men who serve God in a wavering manner, standing, as it were, on the verge of the true religion. If good befall one of them, he resteth satisfied therein; but if any tribulation befall him, he turneth himself round, with the loss both of this world, and of the life to come. This is manifest perdition
And amongst men are those who serve Allah wavering on a brink; so that if there befall him good, he is comforted; but if there befall him a trial, he falls away. He loses both this world and the Hereafter - that is an obvious loss
There are among the people such who worship Allah and (yet stand) on the very edge. When goodness comes to him, he is content, but if a trial befalls him he falls upon his face, he loses this world and the Everlasting Life; that is indeed a clear loss
There are some who serve God in a single point. If good come upon one of them, he resteth in it; but if trial come upon him, he turneth him round (to infidelity) with the loss both of this world and of the next! This same is the clear ruin
And among mankind is that who pays obedience to Allah standing at the border — so if good reached him he became content therewith; and if there reached him a test and trial, he took an about-turn on his face (falling into disbelief). He lost the immediate as well as the Hereafter. This one: it is the evident loss
And among humanity is he who worships God on the fringes. If good lit on him, he is at rest with it. And if a test lit on him, he turned completely about. He lost the present and the world to come. That, it is the clear loss.
There are among people such as one who serves Allah, but just on the edge [of faith]. If good befalls him/her, he/she is content; but, if a trial comes to him/her, he/she turns impetuously. He/she is lost both to this world and the hereafter. That is a loss for all to see.
There are some people who worship Allah standing on the verge of faith (half faith and half disbelief). When such a person is blessed with good fortune he is content; but if he encounters a trial he turns back headlong; thus losing both this world and the Hereafter, which is a clear-cut loss
And among people is he who worships Allah on the borderline; if any good befalls him, he is satisfied; but if a trial afflicts him, he utterly turns away. He will incur the loss of this world and the Hereafter. That indeed is a clear loss
And among men is he who serves Allah, (standing) on the verge, so that if good befalls him he is satisfied therewith, but if a trial afflicts him he turns back headlong. He loses this world and the Hereafter. That is a manifest loss
And among mankind is he who serves Allah (standing) on the verge, so that, if good befalls him he is satisfied with it but if a trial afflicts him he turns away his attention (from the service of Allah). He loses this world as well as the hereafter, that is a clear loss.
And among mankind is he who worships Allah sitting on the fence. Then if anything good happens to him he is satisfied with that. But if he is put to trial with some adversity he turns his face away in disgust. He is doomed here and he is doomed in the Hereafter. That is the doom manifest
And amongst people there is also one who worships Allah (keeping just) on the border-line (of Din [Religion]). So if some (worldly) benefit reaches him, he feels contented with this (Din [Religion]), and if some trial befalls him, he turns about on his face away (from Din [Religion]). He met a loss in this world (as well as) in the Hereafter. It is this that is conspicuously a heavy loss
And from the people there is he who serves God nervously. So if good comes to him, he is content with it; and if an ordeal comes to him, he makes an about-face. He has lost this world and the Hereafter. Such is the clear loss
Andfrom the people there is he who serves God nervously. So if good comes to him, he is content with it; and if an ordeal comes to him, he makes an about-face. He has lost this world and the Hereafter. Such is the clear loss
And from the people there is he who serves God nervously. So if good comes to him, he is content with it; and if an ordeal comes to him, he makes an about-face. He has lost this world and the Hereafter. Such is the clear loss.
And from the people who worships God on edge, so if goodness struck/marked him he became assured/secured with it, and if test/betrayal/torture struck/marked him, he returned on his face/front , he lost the present world and the end (other life), that (is) the loss/misguidance and punishment, the clear/evident
And there is, too, among men many a one who worships God on the border-line [of faith]: thus, if good befalls him, he is satisfied with Him; but if a trial assails him, he turns away utterly, losing [thereby both] this world and the life to come: [and] this, indeed, is a loss beyond compare
And among mankind is he who worships Allah upon the (very) edge; (Literally: as a child) so in case a charitable gain alights upon (i.e., dies) him he is composed therewith, and in case a temptation afflicts him he turns over his face; he loses the present (life) and the Hereafter; that evidently is the greatest loss
And among mankind is he who worshippeth Allah upon a narrow marge so that if good befalleth him he is content therewith, but if a trial befalleth him, he falleth away utterly. He loseth both the world and the Hereafter. That is the sheer loss
Some people worship God to achieve worldly gains. They are confident when they are prosperous, but when they face hardships they turn away from (worship). They are lost in this life and will be lost in the life to come. Such loss is indeed destructive
And among men there is one who worships Allah (standing) on the verge: so if some good thing happens to him, he is satisfied with it, and if a trial befalls him, he turns his face back. He loses both this world and the Hereafter. That is the manifest loss
Among the people is he who worships (& venerates) Allâh upon the very edge- if good thing befalls him, then he is satisfied therewith. But if a trial afflicts him, he turns away utterly, (reverting back to disbelief). He loses both this ‘worldly life’ and the ‘Hereafter’. That is the apparent loss.
There are some people who worship Allah, but stay on the sidelines. If something good happens to them they are contented. But as soon as they are placed in a situation of trial, they undergo an about face and turn away. They lose out in this world, and also in the next! That, surely is a real loss
And of the people is he who worships Allâh upon the very edge. If it happens that good thing befalls him, he is satisfied therewith. But if an ordeal befalls him, he turns completely over. So He loses both this worldly life and the Hereafter. That is indeed the irreparable loss.
And among people are some who serve Allah conditionally, standing on the brink or border, as it were, between faith without and infidelity within. If all goes well with any of them and he makes worldly gains he is gratified and he advances without and to his heart's content. And should he be tested for true belief and inclination and he is consequently befallen with a misfortune or wedded to a calamity he retracts and retreats within, he tumbles down on his face and turns renegade wherefore he loses both worlds, here and Hereafter, And this is indeed the utmost loss
People who worship Allah doubting Him, are satisfied at the best of times, but at the worst of times they go back to their old ways, losing in both, this world and the next; that is a big loss.
And there are some who worship Allah on the verge ˹of faith˺: if they are blessed with something good, they are content with it; but if they are afflicted with a trial, they relapse ˹into disbelief˺, losing this world and the Hereafter. That is ˹truly˺ the clearest loss.
And amongst people is he who serves Allah borderline, so if good befalls him, he is content with it, and if a trial befalls him, he turns away; he has lost the world and the hereafter - that is the clear loss.
And among people there are some who profess to serve God and yet stand on the very fringe of the true faith. When blessed with good fortune they are content, but when an ordeal befalls them they turn upon their heels, forfeiting this life and the Hereafter. That way true perdition lies
Among the people there is the one who worships GOD conditionally. If things go his way, he is content. But if some adversity befalls him, he makes an about-face. Thus, he loses both this life and the Hereafter. Such is the real loss.
And among people you would find one who worships God with shaky faith. If good befalls him, he is reassured by it; but if he is tested, he reverts to his old ways, [thereby] losing both [this] world and the next. That is a manifest loss.
And among people, you would find one who worships God with shaky faith. If good befalls him, he is reassured by it; but if he is tested, he reverts to his old ways, [thereby] losing both [this] world and the next. That is a manifest loss.
And among the people is he who worships Allah upon edge. So, if he is inflicted with goodness, he is tranquil with it. And if he is inflicted with an infatuation, he turns over upon his face. He has lost [The Dunya] world and the Hereafter. That is the obvious loss.
And among people there is such a one who worships Allah only by tongue, so that if good befalls him he is satisfied therewith, and if a trial afflicts him he turns back his face; he losses this world and (also) the Hereafter; that is indeed the manifest loss
Some people worship God on the border-line [of faith]. If good befalls such a person, he is content; but if a trial assails him, he turns away utterly; thus losing this world and the life to come. This is, indeed, a loss beyond compare.
And among people there is the one who serves Allah conditionally. If things go his way, he is content. But if some adversity touches him he turns on his face. (4:143). Thus he loses both, in this life and the life to come. That is the sheer loss
And among men is he who serves Allah (standing) on the verge, so that if good befalls him he is satisfied therewith, but if a trial afflict him he turns back headlong; he loses this world as well as the hereafter; that is a manifest loss
And among men is he who serves ALLAH, standing, as it were, on the verge. Then if good befalls him, he is content therewith; and if there befalls him a trial, he returns to his former way. He loses both this world as well as the Hereafter. That indeed is a manifest loss
And among mankind some worship God upon a brink: if good befalls him, he is content thereby, but if a trial befalls him, he is turned over upon his face, losing this world and the Hereafter. That is the manifest loss
Among men, there is (one) who worship Allah, as if like being on the edge (of Faith): If (something) nice comes to him, he is well content with it: But if a trial comes near him, he turns on his face (in sorrow and disbelief): He loses both this world and the Hereafter: That is loss for all to see
Among people, there is one who worships God on edge. If good touches him, he is content, but if a trial strikes him, he reverts, losing both this world and the Hereafter. This is the clear loss.
And among the people is he who worships God on edge. When something good comes his way, he is content with it. But when an ordeal strikes him, he makes a turnaround. He loses this world and the next. That is the obvious loss
And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss
And among mankind is he who serves God on an edge; and if good befalls him, he is at ease with it, and if a trial befalls him, he turns on his face. He has lost the world and the hereafter. That, it is the clear loss.
There are among men some who serve God, as it were, on the verge: if good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces: they lose both this world and the Hereafter: that is loss for all to see
There are among men some who serve Allah, as it were, on the verge: if good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces: they lose both this world and the Hereafter: that is loss for all to see
یَدۡعُوا۟ مِن دُونِ ٱللَّهِ مَا لَا یَضُرُّهُۥ وَمَا لَا یَنفَعُهُۥۚ ذَ ٰلِكَ هُوَ ٱلضَّلَـٰلُ ٱلۡبَعِیدُ ١٢
Instead of God, they call upon what can neither harm nor help them- that is straying far away
Then he calls (other deities) besides Allah which neither hurt, nor profit. That is a deviation far away (from the Right Way).
He calleth upon that, beside Allah, which can neither hurt him nor profit him! that! it is a straying far-off
Leaving God they pray to those who cannot harm or profit them. That is the limit of going astray
He turns to things besides Allah, which neither benefit him nor harm him... This is a real deviation (from the Truth)!
Instead of Allah, he calls on something which cannot harm him or help him. That is extreme misguidance.
He invokes besides Allah that which can bring him neither benefit nor harm. That is extreme error
He invokes, apart from God, that which can neither harm nor benefit him. That indeed is straying very far away
He calls, apart from Allah, upon the things which can do him neither harm nor good. That, indeed, is straying far away
He calls, apart from God, upon that which hurts him not, and which neither profits him anything; that is indeed the far error
He calls on other than God, something (or someone) that does not harm him and does not benefit him. That is the major error.
The real looser is the one who worships other than God (in any form or shape.) That is because, such idols can neither help him nor inflict a harm upon him (what a waste of time to worship it then.
They call on such deities besides God, who can neither hurt nor profit them. That is straying far indeed
Apart from Allah, he calls upon what can neither harm him nor benefit him; that is the extreme misguidance.
He calls, besides God, on what can neither harm him nor profit him;- that is a wide error
They worship such, beside Allah, which neither harms them nor benefits them; this only is the extreme error
He calls besides Allah that which does not harm him neither does it benefit him. That is the misguidance far astray.
He will call upon that, besides God, which can neither hurt him, nor profit him. This is an error remote from truth
He calls, besides Allah, on what can neither harm him nor profit him - that is a wide error
He calls to other than Allah, to that which neither hurts him, nor benefits him; that is indeed far error
He calleth upon that beside God which can neither hurt him nor profit him. This same is the far-gone error
He invokes besides Allah that which harms him not and that which benefits him not. This one: it is the straying, far and remote
He calls to other than God what neither hurts him nor profits him. That, it is a far wandering astray.
Instead of on Allah, he/she calls on (false idols) that can neither harm nor profit him/her. That is wandering too far indeed!
Then instead of Allah, he starts calling those deities who can neither harm nor help him; now that is going too far off in deviation from the Right Way
He invokes, instead of Allah, those who can neither harm nor benefit him. That indeed is straying far away
He calls besides Allah on that which harms him not, nor benefits him; that is straying far
Besides Allah he prays to that which neither harms him nor benefits him, that is going far astray.
He prays to someone — other than Allah — who can neither harm nor benefit him. That is going far, far astray
(Such a person) worships besides Allah that (idol) which can neither harm nor bring him benefit. That is indeed straying (quite) far off
He calls upon besides God what will not harm him and what will not benefit him. Such is the far straying
He calls upon besides God what will not harm him and what will not benefit him. Such is the far straying
He calls upon besides God what will not harm him and what will not benefit him. Such is the far straying.
He calls from other than God what does not harm him and what does not benefit him, that (is) the misguidance thefar/distant
[By behaving thus,] he invokes, instead of God, something that can neither harm nor benefit him: [and] this is indeed the utmost one can go astray
He invokes, apart from Allah, that which does not harm him and which neither profits him (anything); that is the thing that is in far error
He calleth, beside Allah, unto that which hurteth him not nor benefiteth him. That is the far error
They worship things instead of God which can neither harm them nor benefit them. This is indeed to stray far away from the right path
He prays to someone, instead of Allah, who can neither harm him nor benefit him. That is the error that takes him too far from the right path
He implores and prays, apart from Allâh, to that which neither harms him nor benefits him. That is the extreme error.
Instead of Allah, they pray to such deities that can inflict no harm, and award no benefits. That is surely the worst kind of misguidance
Instead of Allâh, he calls upon that which can neither harm nor benefit him. That is the extreme deviation from the plain path of truth.
He erroneously invokes besides Allah objects unable to harm him nor profit him and this is perversion in the extreme
Instead of Allah they call on what cannot harm or benefit them. That’s straying far away.
They call besides Allah what can neither harm nor benefit them. That is ˹truly˺ the farthest one can stray.
He calls besides Allah on what does neither harm nor benefit him - that is the extensive error.
They call on idols which can neither harm nor help them. That is the extreme error
He idolizes beside GOD what possesses no power to harm him or benefit him; such is the real straying.
Instead of God, he calls upon what can neither harm him nor benefit him. That is the ultimate misguidance.
Instead of God, he calls upon what can neither harm him nor benefit him. That is the ultimate misguidance.
He calls, without Allah, what is neither harming him nor benefiting him. That is the farthest astray.
He calls, besides Allah, upon that which does not harm him and that which does not profit him: that is indeed the far straying
He invokes, instead of God, something that can neither harm nor benefit him. This is the utmost that one can go astray.
He calls on, instead of Allah, that which neither can harm him nor benefit him. This is indeed the utmost one can go astray
He calls besides Allah upon that which does not harm him and that which does not profit him, that is the great straying
He calls beside ALLAH on that which can neither harm him nor benefit him. That is indeed straying far away
He calls, apart from God, upon that which neither harms him nor benefits him. That is extreme error
He (in disbelief) calls on other gods besides Allah, (those) who can neither harm nor help him: Truly, that is going far away (from the right)
He prays to, instead of God, what neither harms nor benefits him. That is straying far.
He invokes, instead of God, what can neither harm him nor benefit him. That is the far straying
He invokes instead of Allah that which neither harms him nor benefits him. That is what is the extreme error
He calls, besides God on what neither harms him nor profits him; that, it is the far error.
They call on such deities, besides God, as can neither hurt nor profit them: that is straying far indeed (from the Way)
They call on such deities, besides Allah, as can neither hurt nor profit them: that is straying far indeed (from the Way)
یَدۡعُوا۟ لَمَن ضَرُّهُۥۤ أَقۡرَبُ مِن نَّفۡعِهِۦۚ لَبِئۡسَ ٱلۡمَوۡلَىٰ وَلَبِئۡسَ ٱلۡعَشِیرُ ١٣
or invoke one whose harm is closer than his help: an evil master and an evil companion
He calls those who are more likely to harm than profit; certainly an evil patron and certainly an evil friend (chosen for help)!
He calleth upon him whose hurt is nearer than his profit: surely ill the patron! ill the comrade
They pray to him whose bane is more imminent than his boon: How bad the protector and how bad the associate
He turns to things that have more harm than benefit... How wretched the protector and how wretched the friend (he deifies)!
He calls on what is far more likely to harm than help. What an evil protector! What an evil associate!
He invokes someone whose harm is surely likelier than his benefit. Surely an evil ally and an evil companion
He even invokes the being that is far more likely to cause harm than benefit: what evil a patron, and what evil an associate
He calls upon him whose harm is much more likely than his good. How evil is this false god to be his patron and how evil is (he to be) his associate
He calls upon him who is likelier to hurt him, rather than to profit him -- an evil protector indeed, he, an evil friend
He calls on someone whose harm is closer (and more likely) than his benefit, certainly a miserable supporter (and friend) and certainly a miserable companion.
As a matter of fact, such “god” is more apt to hurt him rather than help him. What a miserable “lord” [to choose]; what a nasty companion to have
They call on one whose harm is nearer than his profit. Harmful indeed is the protector, and harmful the companion
He calls upon one whose harm is closer than his benefit; truly, what a miserable patron, and truly, what a miserable consort.
He calls on him whose harm is nigher than his profit,- a bad lord and a bad comrade
They worship one from whom harm is expected more than the benefit; indeed what an evil master and indeed what an evil friend
He calls on such whose harm is closer than his benefit. Truly woeful is the master and truly woeful is the folk.
He will invoke him who will sooner be of hurt to his worshipper than of advantage. Such is surely a miserable patron, and a miserable companion
He calls on him whose harm is nearer than his benefit - verily, an evil patron and an evil comrade
He calls upon him whose harm is nearer than his benefit, an evil guide and an evil friend
He calleth on him who would sooner hurt than profit him. Surely, bad the lord, and, surely, bad the vassal
He invokes, surely, that whose harm is nearer than his profit; certainly, he (happens to be) an evil maula, and certainly, an evil friend
He calls to him whose hurting is nearer than his profiting. Miserable was the defender and miserable was the acquaintance.
He/she may call on one who can give more harm than profit. Evil indeed is the patron, and evil indeed is the client.
He is calling upon those who are more likely to harm than help; what an evil master and what an evil friend he chooses for help
He invokes those that are more likely to cause him harm than benefit. Such is surely an evil patron, and an evil associate
He calls on him whose harm is nearer than his benefit. Certainly an evil guardian and an evil associate
He prays to him whose harm is nearer than his benefit, evil is the guardian and evil is the friend.
He prays to him whose harm is closer than his benefit. Evil certainly is such guardian and evil certainly is such associate
He worships someone whose loss is nearer than his profit. What an evil helper and what an evil companion
He calls on those who harm him more than they benefit him. What a miserable patron, and what a miserable companion
He calls on those who harm him more than they benefit him. What a miserable patron, and what a miserable companion
He calls on those who harm him more than they benefit him. What a miserable patron, and what a miserable companion.
He calls who (E) his harm (is) nearer/closer than his benefit, how bad (E) (is) the ally, and how bad (E) (is) the associate/companion
[And sometimes] he invokes [another human being] one that is far more likely to cause harm than benefit: vile, indeed, is such a patron and vile the follower
He invokes him whose harm is indeed nearer than his proft. Miserable indeed is the patronizer and miserable indeed is the consort
He calleth unto him whose harm is nearer than his benefit; verily an evil patron and verily an evil friend
Their worship of such things, in which there is no hope for any benefit, can only harm them. How terrible is such a guardian and companion
He, rather, prays to someone whose harm is more likely than his benefit. Wretched is such a patron and wretched is such a companion
He implores and prays to him whose harm is nearer than his profit. how wretched the guardian and how wretched the associate.
They pray to the one whose harm outweighs the benefits. Evil, indeed, is such a patron, and evil is such a companion
He calls upon the one whose harm is nearer than his profit- how wretched the guardian and how wretched the associate!
He invokes an object which would sooner hurt him than profit him. How bad is the tutelary guardian and how bad is the society
In fact, they call on that which is more likely to harm than benefit them. What wretched allies, and what wretched company!
They invoke those whose worship leads to harm, not benefit. What an evil patron and what an evil associate!
He calls on whose harm is more likely than his benefit - a bad protector and a bad friend.
They call on that which would sooner harm than help them: an evil master and an evil friend
He idolizes what is more apt to harm him than benefit him. What a miserable lord! What a miserable companion!
He calls on one who is more likely to harm than to benefit [him]. How miserable are both the protector and the companion.
He calls on one who is more likely to harm than to help [him]. How miserable are both the protector and the companion?
He calls for whom his harm is closer than his benefit. How wretched is the guardian? And how wretched is the chum.
He calls upon him whose harm is nearer than his profit; an evil protector indeed, he, an evil associate
Indeed he invokes one that is far more likely to cause harm than benefit. Vile indeed is such a patron, and vile the friend.
He calls unto him whose harm is nearer than his benefits; verily, an evil master, and an evil follower
He calls upon him whose harm is nearer than his profit; evil certainly is the guardian and evil certainly is the associate
He calls on him whose harm is much more likely than his benefit. Evil indeed is the patron, and evil indeed the associate
He calls upon one whose harm is likelier than his benefit. What an evil ally, and what an evil friend
(Perhaps) he calls on the (Evil) one whose harm is closer than his help: Truly, evil is the helper and evil the companion
He invokes one whose harm is closer than his benefit—what an evil patron and what an evil companion!
He invokes one whose harm is closer than his benefit. What a miserable master. What a miserable companion
He invokes one whose harm is closer than his benefit - how wretched the protector and how wretched the associate
He calls surely on him whose harm is nearer than his profit, surely, an evil sovereign and surely an evil friend.
(Perhaps) they call on one whose hurt is nearer than his profit: evil, indeed, is the patron, and evil the companion (or help)
(Perhaps) they call on one whose hurt is nearer than his profit: evil, indeed, is the patron, and evil the companion (or help)
إِنَّ ٱللَّهَ یُدۡخِلُ ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ جَنَّـٰتࣲ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُۚ إِنَّ ٱللَّهَ یَفۡعَلُ مَا یُرِیدُ ١٤
But God will admit those who believe and do good deeds to Gardens graced with flowing streams. God does whatever He wishes
Truly, Allah will admit those who believe and do righteous deeds, to the gardens with rivers flow underneath them (Paradise). Surely, Allah does what He wills.
Verily Allah shall cause those who believe and work righteous works to enter Gardens whereunder rivers flow; verily Allah doth whatsoever He intendeth
God will admit those who believe and do the right to gardens full of rippling streams. Verily God does as He pleases
Indeed, Allah will admit those who believe and fulfill the requirements of their faith to Paradises underneath which rivers flow... Indeed, Allah does as He wills (He forms what He wills to manifest from His knowledge with Power; Knowledge – Will – Power).
Allah will admit those who have iman and do right actions into Gardens with rivers flowing under them. Allah does whatever He wishes.
Allah will indeed admit those who have faith and do righteous deeds into gardens with streams running in them. Indeed Allah does whatever He desires
Surely God will admit those who believe and do good, righteous deeds into the Gardens through which rivers flow. Surely God does whatever He wills
Allah will surely cause those who believe and do righteous deeds to enter Gardens served with running streams (to keep them green and flourishing). Surely, Allah does what He has a mind to
God shall surely admit those who believe and do righteous deeds into gardens underneath which rivers flow; surely God does that He desires
Indeed, God admits those who believe and do good to gardens which rivers flow through them. Indeed, God does what He wants.
As for God, He will reward those who believe (and do good deeds) by admitting them into Gardens where the rivers flow underneath. Yes, God is capable of doing anything that He wishes
Indeed God will admit those who believe and work righteous deeds to gardens beneath which rivers flow, for God carries out all that He plans
Indeed, Allah enters those who have attained faith and have done righteous deeds into Gardens beneath which rivers flow; indeed, Allah does whatever He wants.
Verily, God makes those who believe and do aright enter into gardens beneath which rivers flow; verily, God does what He will
Indeed Allah will admit those who believed and did good deeds, into Gardens beneath which rivers flow; indeed Allah does whatever He wills
Truly Allah will make enter those who believe and did righteous deeds to gardens under which the rivers flow. Truly Allah does that which He wills.
But God will introduce those who shall believe, and do righteous works, into gardens through which rivers flow; for God doth that which He pleaseth
Verily, Allah makes those who believe and do aright enter into Gardens beneath which rivers flow; verily, Allah does what He intends
As for those who believe and do good works Allah will admit them to gardens underneath which rivers flow. Allah indeed does what He will
But God will bring in those who shall believe and do the things that are right, into gardens 'neath which the rivers flow: for God doth that which He pleaseth
Surely, Allah will admit those who have Believed and performed righteous deeds to Gardens — flow, underneath them, rivers. Certainly, Allah does what He wills
Truly, God will cause to enter those who have believed and did as the ones accord with morality, Gardens beneath which rivers run. Truly, God accomplishes what He wants.
Truly, Allah will admit those who believe and perform righteous deeds to Paradise beneath which rivers flow. Truly, Allah implements all His plans.
As for those who believe and do good deeds, Allah will admit them to gardens beneath which the rivers flow. Surely Allah does what He wants
(In contrast) Allah will assuredly cause those who believe and act righteously to enter Gardens beneath which rivers flow. For, most certainly, Allah does whatever He pleases
Surely Allah causes those who believe and do good deeds to enter Gardens wherein flow rivers. Allah indeed does what He pleases
Allah will certainly admit those who believe and do righteous works into gardens beneath which rivers flow. Allah certainly does what He intends.
Allah will indeed cause those who believe and do good deeds to enter gardens beneath which rivers flow. Allah does indeed do what He wills
Indeed, Allah will admit those who believe and keep doing good deeds to the Gardens with streams flowing beneath them. Surely, Allah does what He wills
God admits those who believe and do good works to gardens with rivers flowing beneath them. God does as He wishes
Godadmits those who believe and do good works to estates with rivers flowing beneath them. God does as He wishes
God admits those who believe and do good works to estates with rivers flowing beneath them. God does as He wishes.
That God enters those who believed and made/did the correct/righteous deeds, treed gardens/paradises, the rivers/waterways run/flow from beneath/below it , that God makes/does what He wills/wants
VERILY, God will admit those who have attained to faith and have done righteous deeds into gardens through which running waters flow: for, behold, God does whatever He wills
Surely Allah will cause the ones who have believed and done deeds of righteousness to enter Gardens from beneath which Rivers run; surely Allah performs whatever He wills
Lo! Allah causeth those who believe and do good works to enter Gardens underneath which rivers flow. Lo! Allah doth what He intendeth
God will admit the righteously striving believers to the gardens wherein streams flow. God has all the power to do whatever He wants
Surely, Allah will admit those who believe and do good deeds into gardens beneath which rivers flow. Surely Allah does what He intends
Indeed, Allâh will admit those who adhere to Islamic monotheism and do good righteous deeds (in the ‘worldly life’) into Gardens underneath which rivers flow. Indeed, Allâh does whatever He wills.
Allah will surely admit those who believe and act righteously into paradise. Rivers run right through it. Allah does what He wills
Most assuredly Allâh will admit those who live by Faith and strive to do righteous acts (in the worldly life) into Gardens underneath which rivers flow. And most certainly, Allâh does whatever he is pleased to do.
Allah does indeed welcome those whose hearts are imprinted with the image of religious and spiritual virtues and their deeds with wisdom and piety. He mercifully admits them to Gardens beneath which rivers flow and Allah does what He will
However, Allah will admit into gardens beneath which rivers flow those who believe and do righteous deeds. Allah does what He wishes.
Indeed, Allah will admit those who believe and do good into Gardens, under which rivers flow. Surely Allah does what He wills.
Allah enters those who believe and do good work into gardens through which rivers flow, for Allah does what He pleases.
As for those that have faith and do good works, God will admit them to Gardens watered by running brooks. God‘s will is ever done
GOD admits those who believe and lead a righteous life into gardens with flowing streams. Everything is in accordance with GOD's will.
But God will admit those who believe and do righteous deeds to Gardens with rivers flowing through them. God does what He wills.
But God will admit those who believe and do righteous deeds to Gardens with rivers flowing through them. God does what He wills.
Surely Allah enters those who believed and worked the righteous deeds paradises beneath which the rivers are running. Surely Allah does whatever He wills.
Verily Allah will admit those who believe and do righteous deeds into gardens beneath which rivers flow; verily Allah does what He intends
God will certainly admit those who believe and do righteous deeds into gardens through which running waters flow. God certainly does whatever He wills.
Verily, Allah will admit those who have attained belief and fulfill the needs of others, into Gardens beneath which rivers flow. This is Allah's Intention, and so shall it be done
Surely Allah will cause those who believe and do good deeds to enter gardens beneath which rivers flow, surely Allah does what He pleases
Verily, ALLAH will cause those who believe and do good deeds to enter Gardens beneath which streams flow; surely, ALLAH does what HE pleases
Truly God will cause those who believe and perform righteous deeds to enter Gardens with rivers running below. Truly God does whatsoever He desires
Surely, Allah will admit those who believe and work rightful deeds, to Gardens, under which rivers flow: Verily, Allah makes all that He plans happen
God will admit those who believe and act righteously into Gardens through which rivers flow. God does whatever He wills.
God will admit those who believe and do righteous deeds into Gardens beneath which rivers flow. God does whatever He wills
Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. Indeed, Allah does what He intends
Indeed, God will make those who believe and do good works enter gardens beneath which rivers flow; indeed, God does what He desires.
Verily God will admit those who believe and work righteous deeds, to Gardens, beneath which rivers flow: for God carries out all that He plans
Verily Allah will admit those who believe and work righteous deeds, to Gardens, beneath which rivers flow: for Allah carries out all that He plans
مَن كَانَ یَظُنُّ أَن لَّن یَنصُرَهُ ٱللَّهُ فِی ٱلدُّنۡیَا وَٱلۡءَاخِرَةِ فَلۡیَمۡدُدۡ بِسَبَبٍ إِلَى ٱلسَّمَاۤءِ ثُمَّ لۡیَقۡطَعۡ فَلۡیَنظُرۡ هَلۡ یُذۡهِبَنَّ كَیۡدُهُۥ مَا یَغِیظُ ١٥
Anyone who thinks that God will not support him in this world and the next should stretch a rope up to the sky, climb all the way up it, and see whether this strategy removes the cause of his anger
Whoever thinks that Allah will not help him (Muhammad) in this world and in the Hereafter, let them stretch out a rope to the ceiling (sky) and then let them strangle themselves. Then let them see whether their plan will remove what they rage!
Whosoever hath been imagining that Allah shall not make him victorious in the world and the Hereafter, let him stretch a cord up to the heaven and let him cut it, and let him look if his stratagem can do away that whereat he enrageth
He who thinks that God will not help him in this world and the next should stretch a rope to the sky then cut it off and see if his mind is relieved (of doubts) by this stratagem
Whoever thinks Allah (the forces of the Names within his essence) will not aid him in this world and the life to come, should turn (in contemplation) to the sky (to his consciousness) and cut off (his bodily tie from his consciousness) and see if the trap he has fallen into (by assuming he exists only of the body) can remove that which enrages him (the truth that he is the servant of his Rabb).
Anyone who thinks that Allah will not help him in this world and the Next World should stretch a rope up to the ceiling and then hang himself. Let him see whether his stratagem gets rid of what enrages him!
Whoever thinks that Allah will not help him in this world and the Hereafter, let him extend a rope to the ceiling and hang himself, and see if his artifice would remove his rage
Whoever thinks that God will not help the Messenger to victory in the world and to utmost prosperity in the Hereafter, then let him move heaven and earth to prevent His help: let him stretch out a rope to heaven (to prevent God’s help and Revelation from reaching him), and then sever that rope to descend without being broken into pieces. Then let him see whether the schemes he makes will be of any avail to him, and (whether he can) do away with what enrages him
Whoso thinks that Allah will not help him (- the Prophet) in this present life nor in the next, let him help himself to go into the heaven by some means and cut (the divine help) off and then see if his device can take away that (God's help to the Prophet) which enrages (him)
Whosoever thinks God will not help him in the present world and the world to come; let him stretch up a rope to heaven, then let him sever it, and behold whether his guile does away with what enrages him
If anyone thinks that God never helps him (Muhammad) in this world and the Hereafter, then let him stretch a rope to the ceiling (and hang himself with it), then let him cut it off and see whether his plan gets rid of what angers him.
The one who doubts that God is of no help to him neither in this world nor in the Hereafter, has only one choice: to throw a rope up to the sky, mount it, make a hole in the sky, and get angry [for not having found a written answer to his doubt even up there!]
If any think that God will not help His messenger in the present and the hereafter, let him stretch out a rope to the ceiling and cut himself off, then let him see whether his plan will remove that which enrages him
Whoever has been thinking that Allah will not support him in the Earlier (Life) and the Hereafter—let him extend a means to the sky, then cut (it) off, and see whether his plotting eliminates what enrages (him).
He who thinks that God will never help him in this world or the next - let him stretch a cord to the roof and put an end to himself; and let him cut it and see if his stratagem will remove what he is enraged at
Therefore whoever assumes that Allah will not assist His Prophet (Mohammed - peace and blessings be upon him) in this world and the Hereafter, should extend a rope upwards and hang himself, and then see whether his scheme has taken away what he envies
Whoever thinks that Allah will never help him in this life and in the hereafter, let him then extend any other rope to the heaven and then let him cut himself loose and let him see whether his plan will do away with that which is outraging him.
Whoso thinketh that God will not assist his apostle in this world, and in the world to come, let him strain a rope towards heaven, then let him put an end to his life, and see whether his devices can render that ineffectual, for which he was angry
He who thinks that Allah will not help him (Muhammad) in this world or in the Hereafter, let him stretch a rope to the ceiling (or heaven) and put an end to himself; and then let him see if his plan will remove that which enrages him
If any one thinks that Allah will not give him (Prophet Muhammad) victory in this present world and in the Everlasting Life, let him stretch a rope to heaven, and let him sever it. Then, let him see if his guile does away with that which has enraged him
Let him who thinketh that God will not help His Apostle in this world and in the next, stretch a cord aloft as if to destroy himself; then let him cut it, and see whether his devices can bring that to nought at which he was angry
Whoever had been thinking that Allah will never help him in the world and the Hereafter — so he may stretch out through an approach towards the sky, then let him sever it, then let him behold whether his guile does away whereat he rages (in anger)
Whoever had been thinking that God will never help him, in the present and in the world to come, let him stretch out a cord to heaven. Again, let him sever it. Then, let him look on whether his cunning causes to put away what enrages him.
If anyone thinks that Allah will not help (His servant) in this world and in the hereafter, he/she should stretch a rope [to climb] to the sky in order to sever [Allah’s grace]. After that he/she will see whether his/her plan will remove that which enrages.
If anyone thinks that Allah will not help His Messenger in this world and in the Hereafter, let him stretch out a rope to the sky if he can and cut a hole to peep through and see for himself whether his device can avert that which irritates him
Anyone who fancies that Allah will not support him in this world and in the Hereafter, let him reach out to heaven through a rope, and then make a hole in the sky and see whether his device can avert that which enrages him
Whoever thinks that Allah will not assist him in this life and the Hereafter, let him raise (himself) by some means to the heaven, then let him cut (it) off, then let him see if his plan will take away that at which he is enraged
One who thinks that Allah will not help him (Muhammed) in this world and the hereafter let him stretch (himself) through (some) means to the sky, then let him cut off (the means) then let him see whether this plot of his removes that which angers him.
If anyone thinks that Allah does not help him in this life and the Hereafter, let him reach out to the heavens by means available to him, then (study its functions meticulously by) cutting himself off (his earthly connection), and then see if his obstinacy gets rid of its severity
Whoever thinks that Allah will not at all help His (beloved and most exalted) Prophet in the world and in the Hereafter should tie a rope to the ceiling (of his house) and then hang and strangle (himself). Then let him see whether his plan removes that (help of Allah) at which he feels enraged
Whosoever thinks that God will not grant him victory in this world and the Hereafter, then let him extend his request to the heavens, then let him stop and see whether this action has removed his obstacles
Whoever thinks that God will not grant him victory in this world and the Hereafter, then let him extend his reasons to the heavens, then let him cease and see whether this action has removed the cause of his anger
Whoever thinks that God will not grant him victory in this world and the Hereafter, let him extend his reason to the heavens, then let him sever, to see whether this action has removed the cause of his anger.
Who was thinking/assuming that God will never/not give him victory/aid in the present world and the end (other life), so he should extend/spread with a motive/connection to the sky/space, then he should cut (it) off/sever , so he should look/see does his plot/conspiracy/deceit eliminate (E) what angers/enrages (him)
If anyone thinks that God will not succour him in this world and in the life to come, let him reach out unto heaven by any [other] means and [thus try to] make headway: and then let him see whether this scheme of his will indeed do away with the cause of his anguish
Whoever has (ever) surmised that Allah will never give him victory in the present (life) and the Hereafter, then let him extend forth a means to the heaven, thereafter let him cut it off. Then let him look (for himself): does his plotting definitely put away what enrages him
Whoso is wont to think (through envy) that Allah will not give him (Muhammad) victory in the world and the Hereafter (and is enraged at the thought of his victory), let him stretch a rope up to the roof (of his dwelling), and let him hang himself. Then let him see whether his strategy dispelleth that whereat he rageth!
Those who thought that God would never grant victory to (Muhammad), in this world nor in the life hereafter (and now that he is victorious) should hang themselves by the necks from the ceiling, then cut the rope and see if this can do away with what has enraged them
If someone thinks that Allah will never help him (the prophet) in this world and in the Hereafter, he should stretch a rope to the sky, then cut (Allah‘s communication) off (from the prophet) and see whether his effort can really remove what irritates (him)
Whosoever thinks that Allâh will not support (Muhammad) to gain victory in this ‘worldly life’ and in the ‘Hereafter’, then let him stretch up a rope to heaven, then let him sever it, and see whether his scheme would do away with what enrages him.
If anyone thinks that Allah will fail to help him (Muhammad, SAW) in this life and in the afterlife, then let that someone stretch his means to reach the heavens and traverse it. Let him see if his tricks can negate anything, including that which angers him
And whoever thinks that Allâh won’t grant him- (Muhammad)- victory in this worldly life and in the Hereafter, then let him stretch a rope up to the ceiling, and let him sever it. Then let him see whether his scheme will remove that which enrages him.
He who feels that Allah shall not afford His Prophet help here nor Hereafter, may attach a rope to the ceiling or stretch a rope heavenward to hang himself and cuts off his own breath or tries to stop the Prophet's help from heaven and sees whether such a plan or a scheme shall annul his rage
Whoever imagines that Allah will not help Muhammad either in this world or the next, let him hang himself from a rope tied to the ceiling then cut it off and see if his cunning plan has made his anger go away.
Whoever thinks that Allah will not help His Prophet in this world and the Hereafter, let them stretch out a rope to the ceiling and strangle themselves, then let them see if this plan will do away with ˹the cause of˺ their rage.
Whoever thinks that Allah will not help him (His messenger) in the world and the hereafter, let him find a means to ascend the heaven and try to cut off (the help), then see if his plot removes what enrages him.
If anyone thinks that God will not aid him in this world and in the world to come, let him stretch a rope to the sky and hang himself. Then let him ponder if his cunning has done away with that which has enraged him
If anyone thinks that GOD cannot support him in this life and in the Hereafter, let him turn completely to (his creator in) heaven, and sever (his dependence on anyone else). He will then see that this plan eliminates anything that bothers him.
Anyone who thinks that God will not help him [the Prophet] in this world and in the Hereafter, let him find a way to reach out to heaven, then try to make headway, and see if his scheme will eliminate what enrages him.
Anyone who thinks that God will not help him [the Prophet] in this world and the Hereafter, let him find a way to reach out to heaven, then try to make headway and see if his scheme will eliminate what enrages him .
Whoever was assuming that Allah will not victory him in the Dunya and the Hereafter, so let him extend with a reason to the sky, then cut off, so he observes, does his plan go away what enrages him.
Whoever thinks that never will Allah help him (His Apostle) in this world and the Hereafter, let him stretch up a rope to heaven (to hang himself), then let him cut it off, then see if his device takes away that at which he is enraged
If anyone thinks that God will not succour him in this world and in the life to come, let him stretch out a rope to the sky and then cut himself off; and then let him see whether his scheme will remove that which has enraged him.
If anyone thinks that Allah cannot help him in this world and in the life to come, let him reach out unto the heaven by any other means and thus try to make headway. And then let him see whether his approach will dispel the cause of his anguish
Whoever thinks that Allah will not assist him in this life and the hereafter, let him stretch a rope to the ceiling, then let him cut (it) off, then let him see if his struggle will take away that at which he is enraged
Whoso thinks that ALLAH will not help him in this world and the Hereafter, let him stretch a rope to heaven, and let him cut it off. Then let him see if his device can remove that which enrages him
Whosoever thinks that God will not help him in this world and the Hereafter, let him stretch out a rope to Heaven. Then let him sever it and see if his scheming removes that which enrages
If any (one) thinks that Allah will not help him (His Prophet) in this world and in the Hereafter, let him pull out a rope to the ceiling and cut (himself) off: Then let him see whether his plan will remove what makes (him) angry
Whoever thinks that God won’t help him in this life and the Hereafter, let him extend to the sky, cut, and see if his strategy eliminates what enrages him.
Whoever thinks that God will not help him in this life and in the Hereafter—let him turn to heaven, then sever, and see if his cunning eliminates what enrages him
Whoever should think that Allah will not support [Prophet Muhammad] in this world and the Hereafter - let him extend a rope to the ceiling, then cut off [his breath], and let him see: will his effort remove that which enrages [him]
Whoever thinks that God will not help him in the world and the hereafter, then let him extend a rope to the sky, then let him cut off, and let him see if his plot will remove what he is enraged at.
If any think that God will not help him (His Apostle) in this world and the Hereafter, let him stretch out a rope to the ceiling and cut (himself) off: then let him see whether his plan will remove that which enrages (him)
If any think that Allah will not help him (His Messenger) in this world and the Hereafter, let him stretch out a rope to the ceiling and cut (himself) off: then let him see whether his plan will remove that which enrages (him)
وَكَذَ ٰلِكَ أَنزَلۡنَـٰهُ ءَایَـٰتِۭ بَیِّنَـٰتࣲ وَأَنَّ ٱللَّهَ یَهۡدِی مَن یُرِیدُ ١٦
In this way, We send the Quran down as clear messages, and God guides whoever He will
Thus We have sent it (this Qur’an) down as clear Verses, and that Allah guides whom He wills.
And Thus We have sent it down as evidences, and verily Allah guideth whomsoever He intendeth
That is why We have sent down these clear revelations, for God gives guidance whomsoever He please
Thus We revealed him with clear signs... Allah enables the observation of his innermost essential reality to whom He wills.
In this way We have sent it down as Clear Signs. Allah guides anyone He wills.
Thus have We sent it down as manifest signs, and indeed Allah guides whomever He desires
It is in the face of such rage and malice that We send down the Qur’an in messages clear in meaning and content and as manifest signs of the truth; and God guides whomever He wills
That is how it is. We have revealed this (Qur'an) comprising clear arguments. Yet the truth is that Allah guides him (to the right way) who wishes (to be guided)
Even so We have sent it down as signs, clear signs, and for that God guides whom He desires
And that is how We sent it down as clear signs, and that God guides anyone He wants.
Thus I send My Revelations so clearly [in layman’s language;] God alone guides whoever He wills (and deserves such guidance.
Thus We have sent down clear signs, and indeed God guides whom He wills
And thus We sent it down as evident signs, for Allah guides whomever He wants.
Thus have we sent down manifest signs; for, verily, God guides whom He will
And so it is, that We sent down this Qur’an - clear verses - and that Allah guides whomever He wills
And thus We have sent it down as clear signs and truly Allah guides whom He wills.
Thus do We send down the Koran, being evident signs; for God directeth whom He pleaseth
Thus have We sent down Manifest Signs; for, verily, Allah guides whom He will
As such We have sent it in clear verses. Indeed, Allah gives guidance to whom He will
Thus send we down the Koran with its clear signs (verses): and because God guideth whom He pleaseth
And thus We have sent down Ayaatin-Bayyinat. And surely, Allah guides whom He desires
And, thus, We caused signs to descend, clear portents. And that God guides whom He wants.
Thus We sent clear signs, and, truly, Allah guides whom He will.
Thus have We revealed this The Qur’an in clear verses; and verily Allah gives guidance to whom He wants
Even so We have revealed the Qur´an with Clear Signs. Verily Allah guides whomsoever He wills
And thus have We revealed it, clear arguments, and Allah guides whom He will
And thus We have sent down the (Quran containing) clear signs, and Allah certainly guides whom He intends to.
And thus have We revealed it (the Qur'aan) with Verses made clear. And Allah it is Who guides whom He wills
And in the same way, We have revealed this (complete Qur’an) in the format of clear, logical arguments. And surely, Allah blesses with guidance whom He wills
And as such, We have sent down clear revelations, and God guides whomever He wishes
Andas such, We have sent down clear revelations, and God guides whoever He wishes
And as such, We have sent down clear revelations, and God guides whoever He wishes.
And like that We descended it evidences/signs/verses, evidences, and that God guides whom He wills/wants
And thus have We bestowed from on high this [divine writ] in the shape of clear messages: for [thus it is] that God guides him who wills [to be guided]
And thus We have sent it down supremely evident signs, and for that Allah guides whomever He wills
Thus We reveal it as plain revelations, and verily Allah guideth whom He will
We have revealed the Quran which contains authoritative verses. God guides only those whom He wants
And this is how We have sent it (the Qur‘an) down as clear signs, and the fact is that Allah leads whom He wills to the right path
Even so We have sent the ‘Qur'ān’ down as ‘Verses; of indisputable evidence, and verily Allâh guides whom He wills.
Thus, We send down the revealing verses. Surely, Allah guides whomever He wants
And so We revealed the Qur'ān as irrefutable Signs. And Allâh certainly enlightens the path of those whom He wills.
Thus did We reveal it -the Quran- embodying clear and plain revelations guiding out of darkness and superstition of later times and out of want of spiritual and intellectual sight into illumination and enlightenment; Allah does indeed guide whom He will
That is how We have sent the Quran down as clear verses; and Allah guides whomever He wishes
And so We revealed this ˹Quran˺ as clear verses. And Allah certainly guides whoever He wills.
And this is how We revealed clear signs and that Allah guides whom He pleases.
And thus have We sent it down in clear revelations: God gives guidance to whom He will
We have thus revealed clear revelations herein, then GOD guides whoever wills (to be guided).
And thus have We sent the Qur'an down as verses of clear evidence for God guides those who want to be guided.
And thus have We sent the Qur’an down as verses of clear evidence for God guides those who want to be guided.
And thus We sent it down, obvious verses, and surely Allah guides whomever He wills.
And thus have We sent it (The Qur�?n) down, (as) clear signs, and that verily Allah guides whomsoever He intends
Thus have We bestowed from on high this who wills [to be guided].
And thus We have revealed the Qur'an in simple and plain verses. Allah Guides him who seeks Guidance
And thus have We revealed it, being clear arguments, and because Allah guides whom He intends
And thus have WE sent down the Qur'an as manifest Signs, and surely ALLAH guides whom HE desires
Thus do We send it down as clear signs, and thus does God guide whomsoever He desires
Thus, We have sent down Clear Signs like this; And surely, Allah guides (those) whom He wills
And thus, We sent it down as clear signs, and surely, God guides whom He wills.
Thus We revealed it as clarifying signs, and God guides whomever He wills
And thus have We sent the Qur'an down as verses of clear evidence and because Allah guides whom He intends
And thus We sent it down, clear signs. And that God guides whom He desires.
Thus have We sent down Clear Sings; and verily God doth guide whom He will
Thus have We sent down Clear Signs; and verily Allah doth guide whom He will
إِنَّ ٱلَّذِینَ ءَامَنُوا۟ وَٱلَّذِینَ هَادُوا۟ وَٱلصَّـٰبِءِینَ وَٱلنَّصَـٰرَىٰ وَٱلۡمَجُوسَ وَٱلَّذِینَ أَشۡرَكُوۤا۟ إِنَّ ٱللَّهَ یَفۡصِلُ بَیۡنَهُمۡ یَوۡمَ ٱلۡقِیَـٰمَةِۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَیۡءࣲ شَهِیدٌ ١٧
As for the believers, those who follow the Jewish faith, the Sabians, the Christians, the Magians, and the idolaters, God will judge between them on the Day of Resurrection; God witnesses all things
Surely, those who believe (Muslims), and those who are Jews, the Sabians, the Christians, the Magians, and those who worship others besides Allah, truly Allah will judge between them on the Day of Resurrection. Surely! Allah is witness over everything.
Verily those who believe and those who are Judaised and the Sabians and the Nazarenes and the Magians and those who associate - verily Allah will decide between them on the Day of Judgment; verily Allah is over everything a Witness
God will judge between those who believe and the Jews, the Sabians, Christians and the Magians and the idolaters, on the Day of Judgement. Verily God is witness to everything
Indeed, Allah will segregate the believers (according to what they deserve), the Jews, the Sabaeans (who don’t believe in Allah but deify and worship the stars), the Christians, the Magians (who worship fire) and the dualists during Doomsday. Surely Allah is witness to all things.
As for those who have iman and those who are Jews and the Sabaeans and the Christians, Magians and idolaters, Allah will distinguish between them on the Day of Rising. Allah is witness of all things.
Indeed the faithful, the Jews, the Sabaeans, the Christians, the Magians and the polytheists —Allah will indeed judge between them on the Day of Resurrection. Indeed Allah is witness to all things
Those who truly believe (in God and follow Muhammad), and those who have become Jews, and the Sabaeans, and the Christians, and the Magians, and those who associate partners with God (without having any relation with a Divinely-inspired religion) – God will certainly judge between them on the Day of Resurrection. God is witness over everything
(Let) those who believe and those who judaised and the Sabians and the Christians and the Magians and those who associate gods with God know that Allah will decide between them on the Day of Resurrection. Surely, Allah is Witness over all things
Surely they that believe, and those of Jewry, the Sabaeans, the Christians, the Magians and the idolaters -- God shall distinguish between them on the Day of Resurrection; assuredly God is witness over everything
Indeed, God judges between those who believe (in Quran), and the Jews and the Sabians and the Christians and the Zoroastrians, and those who associated (partners with God) on the Resurrection Day. Indeed, God is witness over everything.
God witnesses everything. Therefore, on the Day of Resurrection, He will judge among those who have chosen to believe, the Jews, the Christians, the Sabeans (who believe that John the Baptist is the last Prophet of God,) the Zoroastrians, and those who have chosen the disbelief
Those who believe, those who are Jewish, the Sabaeans, Christians, Magians, and Polytheists, God will judge between them on the Day of Accountability, for God is witness to all things
Indeed, those who have attained faith and those who have Judaized, and the Sabians and the Christians and the Zoroastrians and the Polytheists—indeed, Allah judges between them on the Day of Resurrection. Indeed, Allah is witness to everything.
Verily, those who believe, and those who are Jews, and the Sabaeans, and the Christians, and the Magians, and those who join other gods with God, verily, God will decide between them on the resurrection day; verily, God is witness over all
Indeed the Muslims, and the Jews, and the Sabeans, and the Christians and the fire worshippers and the polytheists - indeed Allah will decide between all of them on the Day of Resurrection; indeed Allah witnesses all things
Truly those who believe [in the entire book] and those who take guidance from the Torah and the Sabians and the Christians and the Magians and those who ascribe partners to Allah, truly Allah will judge between them on the day of resurrection. Truly Allah is a witness over all things.
As to the true believers, and those who judaize, and the Sabians, and the Christians, and Magians, and the idolaters; verily God shall judge between them on the day of resurrection; for God is witness of all things
Verily, those who believe this Revelation, and those who are Jews, and the Sabaeans, and the Christians, and the Magians, and those who join other gods with Allah, verily, Allah will decide between them on the Day of Resurrection; verily, Allah is witnes
Surely, they that believe, and those of Jewry, the Sabaeans, the Nazarenes, the Magians, and the unbelievers, Allah will judge them on the Day of Resurrection. Surely, Allah is witness over everything
As to those who believe, and the Jews, and the Sabeites, and the Christians, and the Magians, and those who join other gods with God, of a truth, God shall decide between them on the day of resurrection: for God is witness of all things
Verily, those who have Believed, and those who Haadoo (deviated to become Jews) and the Saabioon and the Nasaaraa (Christians), and Al-Majoos (the Magians) and those who assigned partners (to God), truly, Allah will pronounce judgement amongst them on the Day of Resurrection. Verily, Allah is Witness over all things
Truly, those who believed and those who became Jews and the Sabeans and the Christians and the Zoroastrians and those who ascribed partners—truly, God will distinguish between them on the Day of Resurrection. Truly, God over everything is a Witness.
Indeed, as for those who believe [in the Qur’an], those who follow Judaism, and the Sabeans, the Christians, the Magians, and the polytheists, Allah will judge among them on the Day of Resurrection. Indeed, Allah is witness over everything.
Surely as for those who are true believers (the Muslims), the Jews, the Sabians, the Christians, the Magians and the ones who commit shirk (polytheists) - Allah will judge between them on the Day of Resurrection; for Allah is a witness over everything
On the Day of Resurrection Allah will most certainly judge among those who believe, and those who became Jews, and Sabaeans, and Christians, and Magians, and those who associate others with Allah in His Divinity. Surely Allah watches over everything
Those who believe and those who are Jews and the Sabeans and the Christians and the Magians and the polytheists -- surely Allah will decide between them on the day of Resurrection. Surely Allah is Witness over all things
Those who believe and those who are Jews and the Sabaeans and the Christians and the Magians and those who associate partners (with Allah), Allah will certainly judge between them on the day of resurrection, Allah is certainly a Witness over everything.
Those who believe (in the Qur'aan) and those who are Jews and the Saabieen and theh Christians and the Magians (Zoroastrians or Parsis or fire-worshippers) and the polytheists — Allah will indeed decide between them on the day of Resurrection. Allah indeed is a witness to all things.
Indeed, those who believe and those who are the Jews and the Sabeans and the Christians and the Magians and those who are polytheists—verily, Allah will judge amongst (all of) them on the Day of Resurrection. Surely, Allah is witnessing everything
Those who believe, and the Jews, and the Sabiens, and the Nazarenes, and the Majoos, and those who have set up partners; God will separate between them on the Day of Resurrection. For God is witness over all things
Surely those who believe; and those who are Jewish, and the Sabians, and the Nazarenes, and the Majoos; and those who were polytheists; God will separate between them on the Day of Resurrection. For God is witness over all things
Surely those who believe; and those who are Jewish, and the Sabians, and the Nazarenes, and the Zoroastrians; and those who were polytheists; God will separate between them on the Day of Resurrection. For God is witness over all things.
That those who believed, and those who repented/Jews , and the Sabians/converts , and the Christians , and the magians/sun and fire worshippers , and those who shared/made partners (with God), that God separates/judges between them (on) the Resurrection Day, that God (is) on every thing witnessing
Verily, as for those who have attained to faith [in this divine writ], and those who follow the Jewish faith, and the Sabians, and the Christians, and the Magians, [on the one hand,] and those who are bent on ascribing divinity to aught but God, [on the other,] verily, God will decide between them on Resurrection Day: for, behold, God is witness unto everything
Surely the ones who have believed, and the ones who have Judaized, and the Sabiin (The Sabaeans) and Nasara, (Christians) and the Majus (The Magians) and the ones who have associated, (i.e. other gods with Allah) surely Allah will distinguish between them on the Day of the Resurrection; surely Allah is an Ever-present Witness over everything
Lo! those who believe (this revelation), and those who are Jews, and the Sabaeans and the Christians and the Magians and the idolaters - Lo! Allah will decide between them on the Day of Resurrection. Lo! Allah is Witness over all things
On the Day of Judgment, God will make truth and falsehood clearly distinct from each other to the believers, the Jews, the Sabeans, the Christian, the Zoroastrians, and the Pagans on the Day of Judgment. God is a Witness to all things
As for those who believe and the Jews and the Sabians and the Christians and the Magians and those who ascribe partners to Allah, Allah will judge between them on the Day of Judgment. Surely Allah is witness to every thing
Indeed, those who adhere to Islamic monotheism , and those who are ‘Jews’, ‘Sabaeans’, ‘Christians’, ‘Magians’ and the ‘Polytheists’, Allâh will judge between them on the ‘Day of Resurrection’. Verily, Allâh is Witness over all things.
On the Day of the Judgment, Allah will surely settle the differences between the believers on the one hand, and the Jews, the Sabians, the Christians and the polytheists on the other. Allah is the Witness to all things
Truly those who live by Faith, and those who are Jews, Sabians, Christians, Magians and the Polytheists- Allâh will indeed judge between them on the Day of Resurrection. And most certainly, Allâh is Witness over all things which they do.
Those who have acknowledged the Prophet Muhammad and those disposed to believe in the Prophets of the past and those who profess Judaism and the Christians and the various sects of the Sabeites or Mendaites and of the Sabians as well as the Majiis (Magians, lived in Persia, Median & Mesopotamia, worshipped fire as a fit emblem of Allah) and those who incorporated with Allah other deities, shall all have much to answer for. Allah shall judge between them in Day of Judgement; He is the Omnipresent Who witnesses all actions and all things
The Muslims, the Jews, the Sabians, the Christians, the Zoroastrians, and the idolaters, We shall decide between them on Judgement Day. Allah witnesses everything.
Indeed, the believers, Jews, Sabians, Christians, Magi, and the polytheists—Allah will judge between them ˹all˺ on Judgment Day. Surely Allah is a Witness over all things.
Those who believe and the Jews, the Sabeans, the Christians, the Zoroastrians and the idolaters, Allah will judge between them on the day of resurrection, for Allah is a witness to everything.
The true believers, those who follow the Jewish Faith, the Sabaeans, the Christians, the Magians, and the pagans, God will surely judge them on the Day of Resurrection. Surely God is the witness of all things
Those who believe, those who are Jewish, the converts, the Christians, the Zoroastrians, and the idol worshipers, GOD is the One who will judge among them on the Day of Resurrection. GOD witnesses all things.
As for those who believed, the Jews, the Sabeans, the Christians, the Magians and those ascribing divinity to other than God-God will judge between them on the Day of Resurrection. God witnesses all thing
As for those who believed, the Jews, the Sabeans, the Christians, the Magians, and those ascribing divinity to other than God-God will judge between them on the Day of Resurrection. God witnesses all things
Surely those who believed, and those who are Jewish, and the Sabeans, and the Christians, and the Magians, and the Polytheists, surely Allah will decisively adjudicate between them on The Resurrection Day. Surely Allah is over everything, a Witness.
Verily those who believe (the Muslims) and those who are Jews and the Sabeans and the Christians and the Magians and those who associate (others with Allah), verily, Allah will decide between them on the Day of Resurrection; verily Allah is witness over everything
As for the believers, the Jews, the Sabians, the Christians, the Magians, and those who associate partners with God, God will decide between them on the Day of Judgement. God is witness to everything.
And verily, as for those who have attained faith in this Divine Revelation, and those who follow the Jewish faith, and the agnostics, and the Christians, and the Zoroastrians and the idolaters, verily, Allah will decide between them when the Ultimate Truth will become manifest to them as humanity rises to its feet, and finally on the Day of Resurrection. Behold, Allah is Witness over all things and events. (2:136), (11:121), (22:55-56)
Surely those who believe and those who are Jews and the Sabeans and the Christians and the Magians and those who associate (others with Allah)-- surely Allah will decide between them on the day of resurrection; surely Allah is a witness over all things
As to those who believe, and the Jews and the Sabians, and the Christians, and the Magians and the idolaters; verily, ALLAH will judge between them on the Day of Resurrection. Surely, ALLAH watches over all things
As for those who believe, and those who are Jews, the Sabeans, the Christians, the Magians, and the idolaters, indeed God will judge between them on the Day of Resurrection. Truly God is Witness over all things
Verily, those who believe (in the Quran,) those who are the Jews, and the Sabians (a small religious tribe from southern Iraq), Christians, Magians (the fire-worshipers from Persia, Madyan (Midian) and old Mesopotamian valleys) and Polytheists (worshipers of many gods)— Truly, Allah will judge between them (all) on the Day of Judgment: Verily, Allah is Witness of all things
Those who believe, the Jews, the Sabeans, the Christians, the Zoroastrians, and those who associate—God will judge between them on Resurrection Day. God is a Witness over all things.
Those who believe, and those who are Jewish, and the Sabeans, and the Christians, and the Zoroastrians, and the Polytheists—God will judge between them on the Day of Resurrection. God is witness to all things
Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah - Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness
Indeed, those who believe, and those who became Jews, and the Sabaeans, and the Christians, and the Magians, and those who are idolaters, indeed, God will decide between them on the Day of Resurrection; indeed, God is witness over everything.
Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the Sabians, Christians, Magians, and Polytheists,- God will judge between them on the Day of Judgment: for God is witness of all things
Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the Sabians, Christians, Magians, and Polytheists,- Allah will judge between them on the Day of Judgment: for Allah is witness of all things
أَلَمۡ تَرَ أَنَّ ٱللَّهَ یَ̅سۡ̅جُ̅دُ̅ ̅لَ̅هُ̅ۥ̅ مَن فِی ٱلسَّمَـٰوَ ٰتِ وَمَن فِی ٱلۡأَرۡضِ وَٱلشَّمۡسُ وَٱلۡقَمَرُ وَٱلنُّجُومُ وَٱلۡجِبَالُ وَٱلشَّجَرُ وَٱلدَّوَاۤبُّ وَكَثِیرࣱ مِّنَ ٱلنَّاسِۖ وَكَثِیرٌ حَقَّ عَلَیۡهِ ٱلۡعَذَابُۗ وَمَن یُهِنِ ٱللَّهُ فَمَا لَهُۥ مِن مُّكۡرِمٍۚ إِنَّ ٱللَّهَ یَفۡعَلُ مَا یَشَاۤءُ ١٨ ۩
Do you not realize [Prophet] that everything in the heavens and earth submits to God: the sun, the moon, the stars, the mountains, the trees, and the animals? So do many human beings, though for many others punishment is well deserved. Anyone disgraced by God will have no one to honour him: God does whatever He will
Do you not see that whoever is in the heavens and whoever is on the earth prostrate to Allah, including the sun, the moon, the stars, the mountains, the trees, the animals, and many people? But there are many people on whom the punishment is justified. And those whom Allah disgraces, then there is none for them to honor. Allah does what He wills.
Beholdest thou not that Allah unto Him adore whosoever is in the heavens and on the earth, and the sun, and the moon, and the mountains, and the trees and the beasts, and many of mankind! And many are there on whom due is the torment. And whomsoever Allah despiseth, none can honour; verily Allah doth whatsoever He willeth
Do you see how all things in heavens and the earth, the sun, the moon, the stars, the mountains, trees and beasts, and men in abundance, pay homage to God? Yet there are many who deserve the punishment. And whosoever God disgraces will have none to raise him up in honour. God does verily as He will
Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth, the Sun, the Moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the suffering has been justified. And he whom Allah humiliates – for him there is no bestower of honor. Indeed, Allah does what He wills. (This is a verse of prostration.)
Do you not see that everyone in the heavens and everyone on the earth prostrates to Allah, and the sun and moon and stars and the mountains, trees and beasts and many of mankind? But many of them inevitably merit punishment. Those Allah humiliates will have no one to honour them. Allah does whatever He wills.
Have you not regarded that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, the moon, and the stars, the mountains, the trees, and the animals and many of mankind? And for many the punishment has become due. Whomever Allah humiliates will find no one who may bring him honour. Indeed Allah does whatever He wishes
Do you ever consider that all who are in the heavens and all who are on the earth prostrate themselves to God, and so do the sun, the moon, the stars, the mountains, the trees, and the beasts, and so do many among human beings? Whereas many others are deservedly condemned to punishment. Whoever God humiliates can have none to give him honor. Assuredly, God does whatever He wills
Have you not considered that whoever is in the heavens and whoever is on the earth, and (also) the sun, the moon and the stars, the mountains, the trees, the moving creatures and many of mankind make obeisance to Allah? Yet many of (mankind) are those who become deserving of punishment (because of their disobedience). None can honour the person whom Allah disgraces. Verily,Allah does what He pleases. [Prostration]
Hast thou not seen how to God bow all who are in the and all who are in the earth, heavens the sun and the moon, the stars and the mountains, the trees and the beasts, and many of mankind? And many merit the chastisement; and whom God abases, there is none to honour him. God does whatsoever He will
Do you not see that it is God that everyone in the skies and everyone on the earth, and the sun and the moon and the stars, and the mountains and the trees, and the animals and many people humble themselves before Him? And many deserve the punishment, and whomever God humiliates then he has no one to honor him. Indeed, God does what He wants.
Do you not see that everything in the heavens and the earth submits himself to the will of God (obeys the laws of nature that God has imposed upon them)? Do you not see that the sun, the moon, the stars, the mountains, the trees, all living species, as well as lots of human beings (who, in their absolute freedom of choice given to them by God,) and even those who deserve the punishment of their Lord submit themselves to the Lord? The one whom God subjects to disgrace (and rightfully deprives him of further guidance,) none can give him the honor (of understanding the truth.) God does whatever He wishes
Do you not see that to God submits all things that are in the heavens and on earth? The Sun, the Moon, the stars, the hills, the trees, the animals, and a good number among humanity. But a good number are also fit for punishment, and those who God will disgrace, none can raise to honor, for God carries out all that He wills
Have yousg not seen that to Allah prostrates whoever is in the heavens and whoever is in the earth, and the sun and the moon and the stars and the mountains and the trees and the treading creatures and many of mankind? But many others deserved the punishment. And whomever Allah shames, there is none to honor him. Indeed, Allah does whatever He wills.
Do they not see that God, whosoever is in the heavens adores Him, and whosoever is in the earth, and the sun, and the moon, and the stars, and the mountains, and the beasts, and many among men, though many a one deserves the torments? Whomsoever God abases there is none to honour him; verily, God does what He pleases
Did you not see that for Allah prostrate those who are in the heavens and in the earth, and the sun, and the moon, and the stars, and the hills, and the trees, and the beasts, and many among mankind; and there are many upon whom the punishment has been decreed; and he whom Allah disgraces - there is none to give him honour; indeed Allah may do whatever He wills. (Command of Prostration # 6
Do you not see that it is Allah for whom prostrate whoever is in the heavens and whoever is in the earth and the sun and the moon and the stars and the mountains and the tree and the animals and many from the humankind? But many are those on whom the sentence of punishment has been passed and whoever Allah humiliates, there is no one to honour him. Truly Allah does what He pleases.
Dost thou not perceive that all creatures both in heaven and on earth adore God; and the sun, and the moon, and the stars, and the mountains, and the beasts, and many men? But many are worthy of chastisement: And whomsoever God shall render despicable, there shall be none to honour; for God doth that which He pleaseth
Do you not see that unto Allah bow down in worship (or submit in service and adoration) whoever is in the heavens and whoever is in the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts, and many among mank
Have you not seen that to Allah prostrate all who are in the heavens and all who are in the earth, the sun and the moon, the stars and the mountains, the trees and the beasts, and many people? And many deserve the punishment. He who is abased by Allah has none to honor him. Allah does what He will
Seest thou not that all in the Heavens and all on the Earth adoreth God? the sun and the moon and the stars, and the mountains, and the trees, and the beasts, and many men? But of many is chastisement the due: And whom God shall disgrace there shall be none to honour: God doth that which pleaseth Him
Have you not marked that to Allah submits whoever is in the heavens and whoever is in the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the creatures and many of mankind? And (there are) many (among mankind), on whom the punishment has become due. And whomsoever Allah disgraces, then (there is) not for him any who restores honour. Surely, Allah does what He thinks proper
Hast thou not considered that to God prostrates to Him whoever is in the heavens and whoever is in and on the earth and the sun and the moon and the stars, the mountains, the trees and the moving creatures, and many of humanity while there are many on whom the punishment will be realized. And He whom God despises, then, there is no one who honors him. Truly, God accomplishes whatever He wills.‡
Do you not see that to Allah bow down in worship all things that are of Heaven and Earth –the sun, the moon, the stars, the mountains, the trees, the animals, and many people? Many [people] are justly due for punishment. Whomever Allah humiliates cannot become bestowed with honor. Indeed, Allah does what He wills.
Do you not see how all who dwell in the heavens and the earth bow down in worship to Allah, including the sun, the moon, the stars, the mountains, the trees, the animals, and a large number of people, even a large number of those deserving the punishment. He who is humbled by Allah has none who can raise him to honor; surely Allah does what He pleases
Have you not seen that all those who are in the heavens and all those who are in the earth prostrate themselves before Allah; and so do the sun and the moon, and the stars and the mountains, and the trees, and the beasts, and so do many human beings, and even many of those who are condemned to chastisement? And he whom Allah humiliates, none can give him honour. Allah does whatever He wills
Seest thou not that to Allah makes submission whoever is in the heavens and whoever is in the earth, and the sun and the moon and the starts, and the mountains and the trees, and the animals and many of the people? And many there are to whom chastisement is due. And he whom Allah abases, none can give him honour. Surely Allah does what He pleases
Did you not consider that whoever is in the skies and whoever is in the earth and the sun and the moon and the stars and the mountains and the trees and the moving creatures and many among mankind, certainly bow down to Allah (by obeying Him), and there are many on whom the punishment is due, and one whom Allah disgraces there is no one to give him honour, Allah certainly does what He wills.
Do you not see that it is Allah to Whom prostrates whatever is in the heavens and whatever in the earth — the sun, the moon, the stars, the mountains, the trees, the living creatures and many among mankind. And among mankind there are many upon whom punishment has become due. And whomsoever Allah abases, there is none who can make him honourable. Allah does indeed do what He wills
Have you not seen that to Allah bows in prostration (the whole creation) that is in the heavens and in the earth, and the sun, and the moon and the stars, and the mountains, and the vegetable as well as the animal kingdoms and many of mankind (too)? But there are still many (human beings) for whom the torment has been proved (due to their disbelief and polytheism). And he whom Allah dishonours none can bring him honour. Indeed, Allah does what He wills
Did you not see that to God submit what is in the heavens and what is in the Earth, and the sun and the moon and the stars and the mountains and the trees and what moves, and many of mankind, and many who have deserved the retribution. And whoever God disgraces, then none can honour him. God does what He pleases
Didyou not see that to God yields what is in the heavens and what is on the earth, and the sun and the moon and the stars and the mountains and the trees and what moves, and many of the people, and many who have deserved the retribution. And whoever God disgraces, then none can honor him. God does what He pleases
Did you not see that to God yields what is in the heavens and what is on the earth, and the sun and the moon and the stars and the mountains and the trees and what moves, and many of the people, and many who have deserved the retribution. And whoever God disgraces, then none can honor him. God does what He pleases.
Do you not see that God prostrates to Him who (is) in the skies/space and who (is) in the earth/Planet Earth, and the sun and the moon, and the stars/planets, and the mountains , and the trees, and the walkers/creepers/crawlers , and many of the people, and many became imminent/deserved on him the torture, and who God humiliates/disgraces/degrades so (there is) no honourer (supporter) for him, that God makes/does what He wills/wants
ART THOU NOT aware that before God prostrate themselves all [things and beings] that are in the heavens and all that are on earth the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts? And many human beings [submit to God consciously], whereas many [others, having defied Him,] will inevitably have to suffer [in the life to come]; and he whom God shall scorn [on Resurrection Day] will have none who could bestow honour on him: for, verily, God does what He wills
Have you not seen that to Allah prostrate themselves whoever are in the heavens, and whoever are in the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and (all) beasts and many of mankind? And to many torment will (come) true; and whomever Allah degrades, then none will honor him. Surely Allah performs whatever He decides. A prostration is to be performed her
Hast thou not seen that unto Allah payeth adoration whosoever is in the heavens and whosoever is in the earth, and the sun, and the moon, and the stars, and the hills, and the trees, and the beasts, and many of mankind, while there are many unto whom the doom is justly due. He whom Allah scorneth, there is none to give him honour. Lo! Allah doeth what He will
Have you not considered that those in the heavens and the earth, the Sun, the Moon, the Stars, the mountains, the trees, the animals, and many people, all bow down to God? But many people deserve His torment. No one can give honor to whomever God has insulted. God has all the power to do what He wants
Have you not seen that to Allah prostrate all those in the skies and all those on the earth, and the sun, the moon, the stars, the mountains, the trees, the animals and many from mankind? And there are many on whom punishment has become due. And the one whom Allah puts to disgrace, there is none to give him respect. Surely Allah does what He wills
Do you not see that all who are in the heavens and all who are on the earth prostrate themselves to Allâh, and so do the sun, the moon, the stars, the mountains, the trees, the beasts, and many of mankind? But there are many people on whom the (divine) retribution is rightly justified. Whomsoever Allâh humiliates can have none to give him honor. Surely, Allâh does all whatever He wills.
Do you not observe that everyone (and everything) in the heavens and on the earth falls prostrate before Allah: the sun and the moon, the stars and the mountains, the trees and the beasts, and a lot of people, too! Punishment has become warranted for many others (who do not prostrate). There is no honor for the one whom Allah humiliates. Undoubtedly, Allah does what He wills
Do you not see that whoever is in the heavens and whoever is on the earth, as well as the sun, the moon, the stars, the mountains, the trees, and all living creatures, as well as many humans make obeisance to Allâh? Yet there are many people on whom the punishment is rightly justified. And he whom Allâh humiliates, there is none to give him honour. And most certainly, Allâh does whatever he is pleased to do.
Do you not see O you who are oblivious of Allah's Omnipotence that to Allah do all creatures in the heavens and on earth prostrate in adoration, praise and worship, and so do the sun and the moon, the stars and the mountains, the trees and the animals and a great many among mankind! Moreover, a great many have deserved punishment. And he whom Allah defames or treats with contempt shall no one be able to restore his honour. Allah does what He will
Don’t you see whatever is in the Heavens and on Earth prostrates before Allah: the sun, the moon, the stars, the mountains, the trees, the animals, and many people; but there are many who justly deserve punishment. Anyone Allah disgraces will have no one to honour him. Allah does whatever He pleases
Do you not see that to Allah bow down ˹in submission˺ all those in the heavens and all those on the earth, as well as the sun, the moon, the stars, the mountains, the trees, and ˹all˺ living beings, as well as many humans, while many are deserving of punishment. And whoever Allah disgraces, none can honour. Surely Allah does what He wills.
Do you not see that whoever is in the heavens and on earth prostrates to Allah, and the sun and the moon and the stars and the mountains and the trees and the creatures and many of the people? And many deserve the punishment, and whomever Allah humiliates, nobody can honour him, for Allah does what He pleases.
Do you not see that those in the heavens and on the earth, and the sun and the moon and the stars, the mountains and the trees, the beasts, and countless people ― all do homage to God? Yet many have deserved the scourge. He who is humbled by God has none to honour him: God‘s will is ever done
Do you not realize that to GOD prostrates everyone in the heavens and the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the animals, and many people? Many others among the people are committed to doom. Whomever GOD shames, none will honor him. Everything is in accordance with GOD's will.
Do you not see that everyone in the heavens and everyone on earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many human beings bow down before God? But for many others their punishment is justified and he who is disgraced by God cannot have his honor restored by anyone. God does whatever He wills
Do you not see that everyone in the heavens and everyone on Earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures, and many human beings bow down before God? But for many others, their punishment is justified, and he who is disgraced by God cannot have his honor restored by anyone. God does whatever He wills
Have you not seen that Allah prostrates for Him whoever is in the skies and whoever is in the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the creatures, and many of the people? And much was truthed upon him the torment. And whomever Allah humiliates, so for him none is giving honor. Surely Allah does whatever He wills..۩
Have you not seen that to Allah prostrates whosoever is in the heavens and whosoever is in the earth, and the sun and the moon, and the stars and the mountains and the trees and animals, and many of the people? But a great number are (also) such as unto whom the chastisement is justly due; and whomsoever Allah abases, there is none for him to honor; verily Allah does whatever He pleases
Are you not aware that to God bow down in worship all those who are in the heavens and on earth, the sun, the moon, the stars, the mountains, the trees and the beasts, and a great number of human beings? But a great number also will inevitably have to suffer punishment. He whom God shall disgrace will have none who could bestow honour on him. God certainly does what He wills.
Don't you see that all things and beings in the heavens and in the earth, the sun and the moon, and the stars and the mountains, and the trees, and the animals, and a great many human beings pay adoration to Allah? And there are a great many human beings who make themselves worthy of Requital. And those whom the Divine Law shall disgrace, none can raise them to honor. For, Allah carries out all actions according to His Laws
Do you not see that Allah is He, Whom obeys whoever is in the heavens and whoever is in the earth, and the sun and the moon and the stars, and the mountains and the trees, and the animals and many of the people; and many there are against whom chastisement has become necessary; and whomsoever Allah abases, there is none who can make him honorable; surely Allah does what He pleases
Hast thou not seen that to ALLAH submits whosoever is in the heavens and whosoever is in the earth, and the sun, and the moon, and the stars, and the mountains and the trees, and the beasts, and many of mankind? But there are many who become deserving of punishment. And whomsoever ALLAH disgraces, none can raise him to honour. Verily, ALLAH does what HE pleases
Hast thou not considered that unto God prostrates whosoever is in the heavens and whosoever is on the earth, the sun, the moon, the stars, the mountains, the trees, and the beasts, and many among mankind? But for many the punishment has come due. Whomsoever God disgraces, none can ennoble. Truly God does whatsoever He will
Do you not see that all things that are in the heavens and on earth, bow down to Allah in worship— And the sun, and the moon, and the stars; And the hills, and the trees, and the animals; And a great number among mankind prostrate themselves to Allah? But there are those in a great number, for whom Punishment is (coming and) justified: And those whom Allah shall disgrace— None can lift (them) to grace: Because Allah fulfills everything that He wills
Don’t you see that everything in the heavens and the earth bows down to God—the sun, the moon, the stars, the mountains, the trees, the animals, and many people? Yet, many are deserving of suffering. Whomsoever God humiliates, none can honor. God does what He wills.
Do you not realize that to God prostrates everyone in the heavens and everyone on earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the animals, and many of the people? But many are justly deserving of punishment. Whomever God shames, there is none to honor him. God does whatever He wills
Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the punishment has been justified. And he whom Allah humiliates - for him there is no bestower of honor. Indeed, Allah does what He wills
Do you not see that God, whoever is in the heavens prostrates to Him, and whoever is in the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the creatures, and many among mankind, and there are many on whom the punishment is justified? And whomever God abases there is none to honour him; indeed, God does what He wills.
Seest thou not that to God bow down in worship all things that are in the heavens and on earth,- the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind? But a great number are (also) such as are fit fo r Punishment: and such as God shall disgrace,- None can raise to honour: for God carries out all that He wills
Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth,- the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind? But a great number are (also) such as are fit for Punishment: and such as Allah shall disgrace,- None can raise to honour: for Allah carries out all that He wills
۞ هَـٰذَانِ خَصۡمَانِ ٱخۡتَصَمُوا۟ فِی رَبِّهِمۡۖ فَٱلَّذِینَ كَفَرُوا۟ قُطِّعَتۡ لَهُمۡ ثِیَابࣱ مِّن نَّارࣲ یُصَبُّ مِن فَوۡقِ رُءُوسِهِمُ ٱلۡحَمِیمُ ١٩
These two kinds of people disagree about their Lord. Garments of fire will be tailored for those who disbelieve; scalding water will be poured over their heads
These 2 opponents (believers and disbelievers) dispute with each other about their Lord; then those who disbelieve, garments of fire will be cut out for them, boiling water will be poured down over their heads
These twain are opponents who contended respecting their Lord; then as for those who disbelieved, cut out for them shall be raiments of frre: poured out over their head shall be hot water
These two (believers and unbelievers) are disputants, who contend about their Lord. But they who disbelieve will be fitted out with garments of flames. Boiling water will be poured down over their head
These two opposing groups disputed about their Rabb... And for those who deny the knowledge of the reality, garments of fire have been cut and prepared for them and boiling water will be poured over their heads.
Here are two rival groups who disputed concerning their Lord. Those who are kafir will have garments of fire cut out for them, and boiling water poured over their heads,
These two contenders contend concerning their Lord. As for those who are faithless, cloaks of fire will be cut out for them, and boiling water will be poured over their heads
These are two opposing groups (– those who prostrate to God and those who do not. Though there may be differences of approach within either group), they contend about (the truth concerning) their Lord. As for those who disbelieve (by categorically denying Him or associating partners with Him in His Attributes or authority as the Lord), garments of fire are certain to be cut out for them, with boiling water being poured down over their heads
These two (- the believers and the disbelievers) are two adversaries who dispute about their Lord. As for those who disbelieve, garments of fire have been tailored for them and boiling water shall be poured down over their heads
These are two disputants who have disputed concerning their Lord. As for the unbelievers, for them garments of fire shall, be cut, and there shall be poured over their heads boiling wate
These are two opposing parties (believers and disbelievers) who argue about their Lord. So, clothes of fire are cut for those who disbelieve, and boiling water will be poured over their heads.
Here are two parties (the believers and the disbelievers) who dispute about their Lord. The disbelievers should know that there are garments of Fire prepared for them and that the boiling water is waiting to be poured down over their heads
These two opponents dispute with each other about their Guardian Evolver, but those who deny their Lord, for them will be cut out a garment of fire. Over their heads will be poured out boiling water
Here are two adversaries who have disputed regarding their Lord, so those who denied—garments of fire were tailored for them, with scalding water pouring over their heads,
These are two disputants who dispute about their Lord, but those who misbelieve, for them are cut out garments of fire, there shall be poured over their heads boiling water
These are the two groups who fought concerning their Lord; so those who disbelieved – garments of fire have been fashioned for them; and boiling water will be poured onto their heads
These are two contender [groups] contending about their Lord. As for those who disbelieve, for them is cut a garment out of fire and upon their heads will be poured scalding water.
These are two opposite parties, who dispute concerning their Lord. And they who believe not, shall have garments of fire fitted unto them: boiling water shall be poured on their heads
These twain are two opponents who dispute about their Lord. But those who disbelieve, garments (or coverings) of fire will be cut out for them, and on their heads boiling water will be poured down
Those are two who disputed concerning their Lord. Garments of fire have been prepared for the unbelievers. Boiling water shall be poured over their heads
These, the Faithful and the Infidels, are the two disputants who dispute concerning their Lord: but for those who have disbelieved, garments of fire shall be cut out; the boiling water shall be poured down upon their heads
These two, are two persons who have opposite views. They have disputed with each other regarding their Nourisher-Sustainer. Then those who have disbelieved: garments of fire will be cut out for them, boiling water will be poured down over their heads
These two disputants strove against one another about their Lord. Then, for those who were ungrateful garments of fire will be cut out for them. Over their heads, scalding water will be unloosed
Two opposing groups [believers and unbelievers] dispute with each other about their Lord. For those who disbelieve, garments of fire will be cut for them; over their heads will be poured scalding water.
These are the two adversaries (the believers and disbelievers) who dispute with each other about their Lord: as for the disbelievers, garments of Fire will be cut out for them, boiling water will be poured over their heads
These two groups (the believers and unbelievers) are in dispute about their Lord. As for those that disbelieve, garments of fire have been cut out for them; boiling water shall be poured down over their heads
These are two adversaries who dispute about their Lord. So those who disbelieve, for them are cut out garments of fire. Boiling water will be poured over their heads
These two disputants dispute regarding their Fosterer. So ( as for) those who do not believe, garments will be cut for them from fire (and) boiling water will be poured over their heads,
These are two adversaries who dispute about their Lord. And garments of fire shall be cut out for those who suppress the Truth, with boiling water being poured over their heads
There are two groups who dispute about their Lord. So those who have become disbelievers, the clothes of (Hell) Fire have been cut out (and stitched) for them. The boiling hot water will be poured over their heads
Here are two opponents who have disputed regarding their Lord; as for those who rejected, outer garments made from fire are cut out for them, and boiling water is poured from above their heads
Here are two opponents who have disputed regarding their Lord; as for those who rejected, outer garments made from fire are cut out for them, and boiling water is poured from above their heads.
Here are two opponents who have disputed regarding their Lord; as for those who rejected, outer garments made from fire are cut out for them, and boiling water is poured from above their heads.
Those two, two disputers/adversaries disputed/controverted/argued in their Lord, so those who disbelieved, clothes/garments/dresses were cut for them from fire, the hot/cold water is being poured from above their heads
These two contrary kinds of man have become engrossed in contention about their Sustainer! But [thus it is:] as for those who are bent on denying the truth garments of fire shall be cut out for them [in the life to come]; burning despair will be poured over their heads
These (The Arabic pronoun is in the dual form) are two adversaries (who) took adversary stands concerning their Lord. So, for the ones who have disbelieved, clothes of fire will be cut up; there will be poured from above their heads scalding water
These twain (the believers and the disbelievers) are two opponents who contend concerning their Lord. But as for those who disbelieve, garments of fire will be cut out for them; boiling fluid will be poured down on their heads
(Those who prostrate themselves before God and those who do not) are two groups who dispute with each other about their Lord. For the unbelievers the garment of fire has already been prepared. Boiling water will be poured upon their heads
These are two opponents who have disputed about their Lord. As for those who disbelieve, garments from fire shall be tailored for them, and boiling water shall be poured from over their head
These are two opponents who have disputed over their Lord. So those who keep on falling into disbelief will have cut out for them garments of fire. Scalding water will be poured over their heads.
These are the two rival groups _ (those who prostrate before Allah, and those who do not). They disagree about Allah. Garments made from fire have been readied for the unbelievers. Boiling water will be poured over their heads
These are two opponents who have disputed over their Lord: But those who persistently refuse to Yield to the Truth, garments of Fire will be cut out for them, and Scalding Water will be poured over their heads,
There, you people have an intellectual acquirement to comprehend: two opponents who argued, one in favour and the other against Allah, their Creator. As for those invested with the ugly vesture of disbelief, their measures have been taken for fitting them with an exclusive attire; vesture made of fire, and on their heads, the seat of thought and imagination will be poured hot water bubbling over in agitation
These are two opposite groups who argue about their Lord, those who disbelieve will have suits cut out of fire, and scalding water poured over their heads,
These are two opposing groups that disagree about their Lord: as for the disbelievers, garments of Fire will be cut out for them and boiling water will be poured over their heads,
These are the two adversaries who dispute about their Lord, so those who reject (the truth), a garment of fire will be cut for them and boiling water will be poured over their heads.
Here are two antagonists who contend about their Lord. Garments of fire have been prepared for the unbelievers. Scalding water shall be poured upon their heads
Here are two parties feuding with regard to their Lord. As for those who disbelieve, they will have clothes of fire tailored for them. Hellish liquid will be poured on top of their heads.
These are two adversaries who have disputed over their Lord. But the unbelievers will have cut out garments of fire cut out for them, and boiling water will be poured over their heads
These are two adversaries who have disputed over their Lord. But the unbelievers will have cut out garments of fire cut for them, and boiling water will be poured over their heads-
These are two adversaries disputed within their Lord. So, those who disbelieved, were cutting for them clothes among fire, poured from above their heads the scalding water.
These are, two adversaries who dispute about their Lord. But as for those who disbelieved, garments of Fire have been cut out, and there shall be poured over their heads boiling water
These two adversaries have become engrossed in contention about their Lord. For the unbelievers garments of fire shall be cut out; and scalding water will he poured over their heads,
There are two contrary kinds of man who contend about their Sustainer. Those who are bent upon denying the Truth will have garments of flames they cut out for themselves, and burning despair will they cause to be poured on their top priorities. (104:6-7)
These are two adversaries who dispute about their Lord; then (as to) those who disbelieve, for them are cut out garments of fire, boiling water shall be poured over their heads
`There are two groups of disputants who dispute concerning their Lord. As for those who disbelieve, garments of fire will be cut out for them; and boiling water will be poured down over their heads
These two adversaries dispute concerning their Lord. As for those who disbelieve, garments of fire shall be cut for them, and boiling liquid shall be poured over their heads
Those two (groups) who are opposed fought with each other about their Lord: But those who reject (their Lord)— For them will be cut out garments of Fire: Boiling water will be poured over their heads
These are two opponents who dispute concerning their Lord. For those who disbelieve, garments of fire will be tailored, and scalding water will be poured over their heads.
Here are two adversaries feuding regarding their Lord. As for those who disbelieve, garments of fire will be tailored for them, and scalding water will be poured over their heads
These are two adversaries who have disputed over their Lord. But those who disbelieved will have cut out for them garments of fire. Poured upon their heads will be scalding wate
These two disputants dispute about their Lord, but those who disbelieve, for them are cut out garments of fire, the hot water will be poured over their heads,
These two antagonists dispute with each other about their Lord: But those who deny (their Lord),- for them will be cut out a garment of Fire: over their heads will be poured out boiling water
These two antagonists dispute with each other about their Lord: But those who deny (their Lord),- for them will be cut out a garment of Fire: over their heads will be poured out boiling water
یُصۡهَرُ بِهِۦ مَا فِی بُطُونِهِمۡ وَٱلۡجُلُودُ ٢٠
melting their insides as well as their skins
which will melt what is in their bellies and skins;
Molten thereby shall be that which is in their bellies and also their skins
Which will dissolve everything within their bellies, and their skins
With that boiling water their interior and their exterior will be melted.
which will melt the contents of their bellies as well as their skin,
with which their skins and entrails will be fused
With which all that is within their bodies, as well as their skins, is melted away
Whereby whatever is in their bellies will be melted, and (their) skins as well (will come off their bones)
whereby whatsoever is in their bellies and their skins shall be melted
Everything in their stomachs and their skins are melted with it,
The water will be so hot that not only it will burn their skins but also penetrate and melt inside them
With it will scald what is within their bodies, as well as their skin
melting their insides and the skins.
wherewith what is in their bellies shall be dissolved and their skins too
With which will melt what is in their bellies, and their skins
With it melts all that is in their body and all their skins.
their bowels shall be dissolved thereby, and also their skins
Whereby that which is in their bellies and their skins shall be scalded
and that which is in their bellies and their skins shall be melted
All that is in their bowels, and their skins, shall be dissolved
Therewith would be made to melt whatever is in their bellies, as well as the skins
whereby what is in their bellies will be dissolved and their skins.
With it will be scalded what is within their bodies as well as skins.
which will not only melt their skins but also the inner parts of their bellies
causing (not only) their skins but all that is in their bellies as well to melt away
With it will be melted what is in their bellies and (their) skins as well
whereby that which is there in their stomachs and (their) skins will be melted,
What there is in their bellies, and skins, shall be melted therewith
With it will melt whatever is in their bellies and also (their) skins
It melts the inside of their stomachs and their skin
It melts the inside of their bellies and their skin.
It melts the inside of their bellies and their skin.
What is in their bellies/insides and the skins is being melted/anointed with it
causing all that is within their bodies, as well as the skins, to melt away
Whereby whatever is in their bellies is melted and the skins (too)
Whereby that which is in their bellies, and their skins too, will be melted
It will melt their skins and all that is in their bellies
whereby everything in their bellies, as well as the skins, will be melted
It (scalding water) will cause whatsoever in their bellies to be melted, as well as their skins.
Their skins and (even) their insides will melt away
Melting whatever is in their bellies, and (their) skins as well.
-Boiling water- diffusing itself throughout to melt what is in their bellies and liquefy their skins
causing their insides and their skins to dissolve;
melting whatever is in their bellies, along with their skin.
It melts what is in their bellies and their skins.
melting their skins and that which is in their bellies
It will cause their insides to melt, as well as their skins.
which will melt the contents of their bellies as well as their skin-
which will melt the contents of their bellies, as well as their skin-
With it is melted what was within their bellies and the skins.
With it shall be melted what is in their bellies, and (their) skins (as well)
melting all that is in their bellies and their skin.
Causing all their inner arsenal and their exterior proclamations to melt away to naught
With it shall be melted what is in their bellies and (their) skins as well
Whereby that which is in their bellies, and their skins too, will be melted
by which their innards and their skin will be melted
What is in their bodies and (their) skins will be burned with it (the boiling water)
Melting their insides and their skins.
Melting their insides and their skins
By which is melted that within their bellies and [their] skins
With it what is in their bellies shall be dissolved and the skins,
With it will be scalded what is within their bodies, as well as (their) skins
With it will be scalded what is within their bodies, as well as (their) skins
وَلَهُم مَّقَـٰمِعُ مِنۡ حَدِیدࣲ ٢١
there will be iron crooks to restrain them
and there will be hooked rods of iron (to punish them).
And for them shall be maces of iron
There are iron maces for them
And there will be maces of iron for them.
and they will be beaten with cudgels made of iron.
and there will be clubs of iron for them
For them are also goads and maces of iron
And (further more) there will be whips of iron for (punishing) them
for them await hooked iron rods
and clubs of iron are for them.
There are also maces of iron to lash them
Also, there will be hooked rods of iron to punish them
And for them there are maces of iron;
and for them are maces of iron
And for them are rods of iron
And for them there will be rods of iron.
and they shall be beaten with maces of iron
And for them are hooks of iron
for them are hooked rods of iron
and there are maces of iron for them
And for them are hooked rods
And for them are maces of iron.
In addition, there will be rods of iron for them.
and there will be maces of iron to lash them
There shall be maces of iron to lash them
And for them are whips of iron
and for them are whips of iron,
And for them there shall be cages of iron
And for them will be hammers of iron (to strike their heads)
And they will have hooked rods of iron
Andthey will have hooked rods of iron
And they will have hooked rods of iron.
And for them (are) sticks from iron
And they shall be held [in this state as if] by iron grips
And for them are hooked rods of iron
And for them are hooked rods of iron
They will be subdued by iron rods
And for them there are hooked rods of iron
For them, there will be whips of iron.
Steel clubs shall be there (to restrain them)
And there will be whips of iron for them.
They will be restricted in solitary confinement within cells ribbed and vaulted with iron
and they will be restrained with iron rods.
And awaiting them are maces of iron.
And they will have iron chains.
They shall be lashed with rods of iron
They will be confined in iron pots.
and they shall be held by iron grips.
and they, shall be held by iron grips.
And for them are hooked rods of iron.
And for them are maces of iron
In addition, there will be grips of iron for them.
Time is coming to restrain the criminals in rods and chains. (21:39), (57:25)
And for them are whips of iron
And for their further punishment there will be maces of iron
And for them shall be hooked iron rods
Also there will be (spiked) clubs of iron (to punish) them
For them are iron maces.
And they will have maces of iron
And for [striking] them are maces of iron
And for them are maces of iron.
In addition there will be maces of iron (to punish) them
In addition there will be maces of iron (to punish) them
كُلَّمَاۤ أَرَادُوۤا۟ أَن یَخۡرُجُوا۟ مِنۡهَا مِنۡ غَمٍّ أُعِیدُوا۟ فِیهَا وَذُوقُوا۟ عَذَابَ ٱلۡحَرِیقِ ٢٢
whenever, in their anguish, they try to escape, they will be pushed back in and told, ‘Taste the suffering of the Fire.’
Whenever with their anguish, they try to get away from there, they will be driven back in it, and (will be said to them): “Taste the punishment of burning!”
So oft as they would seek to go forth therefrom, because of anguish, they shall be sent back therein, and taste the torment of Burning
As often as they try to escape from its anguish they would be put back into (the fire), and taste the torment of burning
Every time they try to escape (the irredeemable condition in which they find themselves after becoming aware of the reality) they will be returned to it and told, “Taste the pain of burning!”
Every time they want to come out of it, because of their suffering, they will be driven back into it: ´Taste the punishment of the Burning!´
Whenever they desire to leave it out of anguish, they will be turned back into it [and told]: ‘Taste the punishment of the burning!’
Whenever in their anguish they attempt to come out of the Fire, they will be returned into it (and told): "Taste the punishment of the scorching Fire!"
Every time they seek to escape from there in (their) anguish (and from its sorrows) they will be hurled back into it (and it will be said to them), `Keep on suffering the torment of burning.
as often as they desire in their anguish to come forth from it, they shall be restored into it, and: 'Taste the chastisement of the burning!
Whenever they want to get out of there because of grief (and misery), they are returned into it, and (are told:) “Taste the burning punishment.”
When they desperately try to get out of the Hell, they will be pushed back and will be told: “Taste the agony of burning.”
Every time they wish to get away from it, and from anguish, they will be forced back into it. Taste the penalty of burning.
whenever they try to depart it out of anguish, they are driven back into it and (told), “Tastepl the punishment of burning.”
Whenever they desire to come forth therefrom through pain, they are sent back into it:. 'And taste ye the torment of the burning!
Whenever they wish to come out of it due to suffocation, they will be returned to it again and it will be commanded, "Taste the punishment of fire!"
And every time they wish to get out from it out of their agony, they will be turned back in it [and it will be said to them], “Taste you the punishment of burning fire.”
So often as they shall endeavour to get out of hell, because of the anguish of their torments, they shall be dragged back into the same; and their tormentors shall say unto them, taste ye the pain of burning
Whenever they desire to come forth there from through pain, they will be sent back into it: and (it is said unto them) "Taste you the penalty of the burning!"
Whenever in their anguish they try to get out of it, they are restored to it. (It will be said): 'Taste the punishment of burning.
So oft as they, for very anguish, would fain come forth thence, back shall they be turned into it: and - "Taste ye the torment of the burning."
every time they intended that they may come out therefrom, from anguish, they will be driven back therein (through these catch-rods) and (they will be reminded): taste the torment of burning (in Hell-Fire)
Whenever they wanted to go forth from there because of lament, they will be caused to return to it and experience the punishment of the burning.
Every time they want to get away from anguish, they will be forced back: “Taste the penalty of the burning fire.”
Whenever, in their anguish, they try to escape therefrom, they will be forced back therein, and will be told: "Taste the punishment of conflagration!"
Whenever they try, in their anguish, to escape from Hell, they will be driven back into it, (and shall be told): "Now taste the torment of burning."
Whenever they desire to go forth from it, from grief, they are turned back into it, and (it is said): Taste the chastisement of burning
whenever they will intend to go out from it due to the distress, they will be returned into it, and (it will be said), "Taste the punishment of burning."
Whenever they will, in their anguish, desire to go out from it, they shall be pushed back into it and told, "Taste punishment by the Fire."
Whenever they intend to get out from there due to intense suffering, they will be turned back into it and (it will be said to them:) ‘Taste the torment of the fierce Fire.
Every time they want to escape the anguish, they are returned to it. Taste the retribution of the burning
Every time they want to escape the anguish, they are returned to it. Taste the retribution of the burning!
Every time they want to escape the anguish, they are returned to it. Taste the retribution of the burning!
Whenever they wanted that they get out from it from (because of) sadness/depression, they were returned in it, and (told): "Taste/experience the burning's torture."
and every time they try in their anguish to come out of it, they shall be returned thereto and [be told]: “Taste suffering through fire [to the full]!”
Whenever they would (try to) go out of it (because) of their suffering, they will be brought back into it, and (it is said to them), "Taste the torment of the burning."
Whenever, in their anguish, they would go forth from thence they are driven back therein and (it is said unto them): Taste the doom of burning
Whenever in anguish they will try to come out of hell they will be returned therein to suffer the burning torment
Whenever, in their anguish, they will intend to come out of it (the fire), they will be turned back to it, and (it will be said to them,) .Taste the punishment of burning
Whenever, in their agony, they seek to get out of the inferno, they will be driven back therein. (It will be said unto them): "Taste the torment of the burning fire!”
Each time they emerge to escape the distress, they will be thrown right back into it. (They will be told), "Taste the torment of fire!"
Whenever, in their anguish, they strive to get out of it, they are driven back into it (and be told): "Taste the torment of the burning Fire!”
As often as they seek relief they try to get out from thence, only to be returned back therein and be told: "Taste the torture of burning in the fire"
Whenever, out of agony, they try to escape their torment, they will be returned into it and told: “Taste the punishment of the blazing inferno.”
Whenever they try to escape from Hell—out of anguish—they will be forced back into it, ˹and will be told,˺ “Taste the torment of burning!”
Whenever they want to escape from it due to the distress, they will be returned to it: taste the punishment of burning.
Whenever, in their anguish, they strive to escape from it, back shall they be dragged, and: ‘Taste you the torment of the Conflagration!‘
Whenever they try to exit such misery, they will be forced back in: "Taste the agony of burning."
Every time they try to escape [the fire) of it in their anguish, they will be returned to it, and [it will be said], "Taste the punishment of the Burning Fire!"
Every time they try to escape [the fire) of it in their anguish, they will be returned to it, and [it will be said], “Taste the punishment of the burning fire!”
Whenever they wanted to exit out of it from sorrow, they returned back within it. And taste the burn torment.”
Whenever they will intend to get away there from, from anguish, they shall be turned back into it, and (it will be said to them) �Taste you the chastisement of burning�
Whenever, in their anguish, they try to get out, they are returned there, and will be told: 'Taste the torment of fire.'
Whenever, in their anguish, they try to come out of it, they shall be returned to it, "Taste the doom of burning."
Whenever they will desire to go forth from it, from grief, they shall be turned back into it, and taste the chastisement of burning
Whenever in their anguish they will seek to get out of it, they will be driven back into it; and it will be said to them, taste ye the torment of burning !
Whensoever they desire, in their grief, to leave it, they shall be returned unto it, while [being told], “Taste the punishment of the burning!
Every time they like to get away there from, in (the most severe) pain, they will be pushed back therein, and (it will be) said to them: "You taste the Penalty of burning!"
Every time they seek to escape their torment, they are returned to it: “Taste the punishment of the blazing Fire!”
Whenever they try to escape the gloom, they will be driven back to it: 'Taste the suffering of burning.'
Every time they want to get out of Hellfire from anguish, they will be returned to it, and [it will be said], "Taste the punishment of the Burning Fire!"
Every time they desire to come out of it from grief, they are sent back into it: 'And taste the punishment of the burning.'
Every time they wish to get away therefrom, from anguish, they will be forced back therein, and (it will be said), "Taste ye the Penalty of Burning!"
Every time they wish to get away therefrom, from anguish, they will be forced back therein, and (it will be said), "Taste ye the Penalty of Burning!"
3
Believers are Triumphant
إِنَّ ٱللَّهَ یُدۡخِلُ ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ جَنَّـٰتࣲ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ یُحَلَّوۡنَ فِیهَا مِنۡ أَسَاوِرَ مِن ذَهَبࣲ وَلُؤۡلُؤࣰاۖ وَلِبَاسُهُمۡ فِیهَا حَرِیرࣱ ٢٣
But God will admit those who believe and do good deeds to Gardens graced with flowing streams; there they will be adorned with golden bracelets and pearls; there they will have silken garments
Truly, Allah will admit those who believe and do righteous deeds, to gardens with rivers flow underneath (Paradise). They will be adorned in them with bracelets of gold and pearls, and their garments will be of silk.
Verily Allah will cause those who believe and work righteous works to enter Gardens whereunder the rivers flow, wherein they will be bedecked with brace lets of gold and with pearls, and their garment therein shall be of silk
God will surely admit those who believe and do the right to gardens with rivers running by, where they will be decked in bracelets of gold and of pearls; and of silk will be their garments
Indeed, Allah will admit those who believe and fulfill the requirements of their faith to Paradises underneath which rivers flow... There they will be adorned with golden bracelets and pearls... There their garments will be of silk.
But Allah will admit those who have iman and do right actions into Gardens with rivers flowing under them where they will be adorned with gold bracelets and pearls, and where their clothing will be of silk.
Indeed Allah will admit those who have faith and do righteous deeds into gardens with streams running in them, adorned therein with bracelets of gold and pearl, and their dress therein will be silk
(On the other hand,) God will admit those who believe and do good, righteous deeds into the Gardens through which rivers flow; adorned therein with armbands of gold and pearls, and their garments therein will be of silk
As for those who believe and do righteous deeds, Allah will admit them to Gardens served with running streams (to keep them green and flourishing). Therein they shall be given for ornaments bracelets of gold and pearls and therein their raiments shall be of silk
God shall surely admit those who believe and do righteous deeds into gardens underneath which rivers flow; therein they shall be adorned with bracelets of gold and with pearls, and their apparel there shall be of silk
Indeed, God admits those who believe and do good into the gardens that rivers flow through them, and they will be decorated with bracelets of gold and pearls in there, and their clothes will be of silk in there.
God will admit those who believe and do good deeds into the Gardens beneath which the rivers flow. They will carry bracelets of gold and pearls and wear garments made of silk
God will admit those who believe and work righteous deeds, to gardens with rivers flowing through them. They will be adorned therein with bracelets of gold and pearls, and their garments will be of silk
Indeed, Allah enters those who have attained faith and have done righteous deeds into Gardens beneath which rivers flow, wherein they are decorated with bracelets of gold and (with) pearls, and their garments therein are of silk.
Verily, God will make those who believe and do right enter into gardens beneath which rivers flow; they shall be bedecked therein with bracelets of gold and with pearls, and their garments therein shall be of silk
Indeed Allah will admit those who believed and did good deeds into Gardens beneath which rivers flow - in it they will be made to wear armlets of gold, and pearls, and in it their garment is silk
Truly Allah will cause to enter those who believed and did righteous deeds into gardens under which the rivers flow, they will be adorned therein with bracelets of gold and with pearl and their garment therein will be of silk.
God will introduce those who shall believe, and act righteously, into gardens through which rivers flow: They shall be adorned therein with bracelets of gold, and pearls; and their vestures therein shall be silk
Verily, Allah will make those who believe and do right enter into Gardens beneath which rivers flow; they shall be bedecked therein with bracelets of gold and with pearls, and their garments therein shall be of silk
Allah will admit those who believe and do good works to gardens underneath which rivers flow. They shall be adorned therein with bracelets of gold and with pearls, and their garments shall be of silk
But God will bring in those who shall have believed, and done the things that are right, into gardens 'neath which the rivers flow. Adorned shall they be therein with golden bracelets and with pearls, and their raiment therein shall be of silk
Surely, Allah will admit those who have Believed and performed righteous deeds to Gardens — flow underneath them rivers. They will be adorned therein with bracelets of gold and (they would adorn themselves in) pearls and their garment therein will be silk
Truly, God will cause to enter those who believed and did as ones in accord with morality, Gardens beneath which rivers run. They are adorned in them with bracelets of gold and pearls. And their garments in it will be of silk.
Truly, Allah will admit those who believe and perform righteous deeds into gardens beneath which rivers flow. There they will be adorned with bracelets of gold and pearls. Their garments there will be of silk.
As for those who have faith and do good deeds, Allah will certainly admit them to gardens beneath which rivers flow. They shall be decked with pearls and bracelets of gold, and their garments will be of silk
(On the other hand), Allah will cause those who believed and acted righteously to enter the Gardens beneath which rivers flow. They shall be decked in them with bracelets of gold and pearls and their raiment shall be of silk
Surely Allah will make those who believe and do good deeds enter Gardens wherein flow rivers -- they are adorned therein with bracelets of gold and (with) pearls. And their garments therein are of silk
Allah will certainly admit those who believe and do righteous works into gardens beneath which rivers flow, they will be adorned therein with bracelets of gold (and) pearls and their garments therein will be of silk.
Allah will indeed admit those who believe and do good deeds into gardens beneath which rivers flow. They shall be adorned therein with bracelets of gold and pearls, and their garments therein shall be of silk
Surely, Allah will admit those who believe and do pious deeds to the Gardens beneath which streams flow. There they will be adorned with bracelets of gold and pearls. And their clothes there will be of silk
God will admit those who believe and do good works to gardens with rivers flowing beneath them, wherein they will be adorned with bracelets of gold and pearl, and their garments will be of silk
Godwill admit those who believe and do good works to estates with rivers flowing beneath them, wherein they will be adorned with bracelets of gold and pearls, and their garments will be of silk
God will admit those who believe and do good works to estates with rivers flowing beneath them, wherein they will be adorned with bracelets of gold and pearls, and their garments will be of silk.
That God enters those who believed and made/did the correct/righteous deeds, treed gardens/paradises, the rivers/waterways run/flow from beneath/below it, they be bejeweled/decorated in it from bracelets from gold, and pearls, and their cover/dress in it (is) silk
[As against this,] behold, God will admit those who attain to faith and do righteous deeds into gardens through which running waters flow, wherein they will be adorned with bracelets of gold and pearls, and where silk will be their raiment
Surely Allah will cause the ones who have believed and done deeds of righteousness to enter Gardens from beneath which Rivers run; therein they will be ornamented with bracelets of gold, and with pearls, and their garment therein will be of silk
Lo! Allah will cause those who believe and do good works to enter Gardens underneath which rivers flow, wherein they will be allowed armlets of gold, and pearls, and their raiment therein will be silk
God will admit the righteously striving believers to the gardens wherein streams flow. There they will be decked with gold bracelets, pearls, and garments of silk
Surely Allah will admit those who believe and do good deeds to gardens beneath which rivers flow. They will be adorned therein with bracelets of gold and with pearls, and their dress therein will be (of) silk
Indeed, Allâh will admit those who adhere to Islamic monotheism and do good, righteous deeds (in this ‘worldly life’) into Gardens underneath which rivers flow wherein they will be adorned with armbands of gold and pearls, and their garments therein will be of silk.
(On the other hand), Allah will surely usher into paradise _ through which run the rivers _ all those who believe and do the righteous acts. They will don gold bracelets and pearls, and their garments shall be made of silk
And most certainly, Allâh will admit those who live by Faith and strive to do righteous acts (in this worldly life) into Gardens underneath which rivers flow wherein they will be adorned with armbands of gold and pearls, and their garments therein will be of fine silk.
Allah receives with hearty welcome those whose hearts have been touched with the divine hand and whose deeds reflected wisdom and piety. He admits them to Gardens beneath which rivers flow where they shall be adorned with golden and pearled-bracelets and vested in silken attire
However, Allah will admit those who believe and do righteous deeds into gardens with rivers flowing beneath them; they will be decorated with bracelets of gold and pearls, and their clothes will be of silk –
˹But˺ Allah will surely admit those who believe and do good into Gardens, under which rivers flow, where they will be adorned with bracelets of gold and pearls, and their clothing will be silk,
Allah enters those who believe and do good work into gardens through which rivers flow; they are adorned there with bracelets of gold and pearls and their clothing there will be of silk.
As for those that have faith and do good works, God will admit them to Gardens watered by running brooks. They shall be adorned with bracelets of gold and of pearls, and arrayed therein in garments of silk
GOD will admit those who believe and lead a righteous life into gardens with flowing streams. They will be adorned therein with bracelets of gold, and pearls, and their garments therein will be silk.
As for those who believe and do righteous deeds, God will admit them to Gardens with rivers flowing through them. They will be adorned with bracelets of gold and pearls, and their garments will be silk,
As for those who believe and do righteous deeds, God will admit them to Gardens with rivers flowing through them. They will be adorned with bracelets of gold and pearls, and their garments will be silk,
Surely Allah enters those who believed and worked the righteous deeds into paradises beneath which the rivers are running. They will be ornamented therein with bracelets of gold and pearl, and their garments therein will be silk.
Verily, Allah will admit those who believe and do righteous deeds into gardens beneath which rivers flow, they shall be adorned therein with bracelets of gold and (with) pearls, and their garments therein shall be of silk
God will certainly admit those who believe and do righteous deeds into gardens through which running waters flow, wherein they will be adorned with bracelets of gold and pearls, and where silk will be their raiment.
Whereas, behold, Allah will admit those who have attained belief and helped others, into the Gardens with rivers flowing beneath. Therein (like royals) they will be adorned with bracelets of gold and pearls, and where silk will be their garment. (18:31)
Surely Allah will make those who believe and do good deeds enter gardens beneath which rivers flow; they shall be adorned therein with bracelets of gold and (with) pearls, and their garments therein shall be of silk
But ALLAH will cause those who believe and do righteous deeds to enter Gardens beneath which rivers flow. They will be adorned therein with bracelets of gold and with pearls; and their raiment therein will be of silk
Truly God will cause those who believe and perform righteous deeds to enter Gardens with rivers running below, adorned therein with bracelets of gold and pearl, and therein their clothes will be of silk
Allah will admit those who believe and work righteous deeds, to Gardens below which rivers flow (Paradise): In there, they shall be decorated with (thick) bangles of gold and pearls; And their garments therein will be of silk
However, God will admit those who believe and act righteously into Gardens beneath which rivers flow, where they’ll be adorned with bracelets of gold and pearls, and their clothing will be of silk.
But God will admit those who believe and do good deeds into Gardens beneath which rivers flow. They will be decorated therein with bracelets of gold and pearls, and their garments therein will be of silk
Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. They will be adorned therein with bracelets of gold and pearl, and their garments therein will be silk
Indeed, God will make those who believe and do good works enter gardens beneath which rivers flow; they shall be adorned therein with bracelets of gold and pearls, and their garment in it will be silk,
God will admit those who believe and work righteous deeds, to Gardens beneath which rivers flow: they shall be adorned therein with bracelets of gold and pearls; and their garments there will be of silk
Allah will admit those who believe and work righteous deeds, to Gardens beneath which rivers flow: they shall be adorned therein with bracelets of gold and pearls; and their garments there will be of silk
وَهُدُوۤا۟ إِلَى ٱلطَّیِّبِ مِنَ ٱلۡقَوۡلِ وَهُدُوۤا۟ إِلَىٰ صِرَ ٰطِ ٱلۡحَمِیدِ ٢٤
They were guided to good speech and to the path of the One Worthy of all Praise
And (because) they were guided (in this world) to the good words (of Allah) and they were guided to the Way of Allah, who is Praise-Worthy.
And they have been guided unto goodly speech, and they have been guided to the path of the Praiseworthy
They will be guided with gentle words, and guided to the commended path
They will be guided to healthy thought and to the way of Hamid (the evaluation of what has been endowed).
They have been guided to speak good words and guided to the praiseworthy path.
They shall be guided to the purest speech, and guided to the path of the All-laudable
They have been guided to (believe in and declare) the purest of words, and they have been guided to the path of the All-Praiseworthy One, (saying and doing only what is praiseworthy)
Because they were inspired to speak noble words and do noble deeds and were guided to the path of the Highly Praiseworthy (God)
and they; shall be guided unto goodly speech, and they shall be guided unto the path of the All-laudable
And they will be guided to the good words (praising God), and they will be guided to the path of the praiseworthy (paradise).
They have been indeed guided by the purest speech (Lord’s Revelations) to the path of the Most Praised One
For they have been guided to the most refined of speeches, they have been guided to the path of Him Who is worthy of praise
And they were guided to the best of words, and they were guided to the path of the Praiseworthy.
and they shall be guided to the goodly speech, and they shall be guided to the laudable way
And they were guided to sacred speech; and they were shown the path of the Most Praiseworthy
They were guided to the good one from the speech and they were guided to the path of the All-praiseworthy.
They are directed unto a good saying; and are directed into the honourable way
For they are guided to goodly speech, and they shall be guided to the path of Him who is worthy of all praise (the All-laudable or Glorious One)
For they shall be guided to good speech and guided to the praised path
For they were guided to the best of words; guided to the glorious path
And they are guided to the most desirable in speech and they are guided to the Path of the Most Praised One
And they were guided to what is good of the saying and they were guided to the Path of Him Who is Worthy of Praise.
This is because they have been guided to the purest words. They have been guided to the path of the Most Praiseworthy.
This is because during their life on earth, they were guided to accept the pure words of Allah and they were shown the Way of the All-Praiseworthy
They were guided (to accept) the pure word; they were guided to the Way of the Praiseworthy (Lord)
And they are guided to pure words, and they are guided to the path of the Praised One
And they are guided to (that which is) pleasingly good of (all) speech and they are guided to the path of the Praised One.
And they will be guided to say good things while speaking and they will be guided onto the Path of the Praised One
And (in the world) they are directed to pure and decent talk and are guided to the favourite path (of Islam)
And they are guided to the good sayings, and guided to the path of the Praiseworthy
Andthey are guided to the good sayings, and guided to the path of the Praiseworthy
And they are guided to the good sayings, and guided to the path of the Praiseworthy.
And they were guided to the good/pure from the words/opinion and belief, and they were guided to the praiseworthy's/commendable's road/way
for they were [willing to be] guided towards the best of all tenets, and so they were guided onto the way that leads to the One unto whom all praise is due
And they will be guided to goodly speech, and they will be guided to the path of The Ever-Praiseworthy
They are guided unto gentle speech; they are guided unto the path of the Glorious One
for they were guided to speak the noblest words and follow the praiseworthy path
Guided they were to the good word (of faith) and guided they were to the path of (Allah,) the Praised One
They have been guided into the finest of the words; and they have been guided into the path of the All-Praiseworthy One.
They were led towards the pious speech (in this life), and towards the path of the One most Worthy of praise
And they have been inspired to pursue the goodly words, and they have been inspired to walk in the Path of the All-Laudable
They were instinctively guided to use gracious words in their discourse and they were graced with Allah's guidance to His path, the path of AL-Aziz (the Almighty) to whom are extolled the glorious attributes
those who were guided in this world to the very best of speech, and were guided to the path of the Praiseworthy,
for they have been guided to the best of speech, and they have been guided to the Commendable Path.
And they are guided to good speech and are guided to the path of the Praiseworthy.
For they have been guided to the noblest of words; they have been guided to the path of Him who is worthy of praise
They have been guided to the good words; they have been guided in the path of the Most Praised.
for they were [willing to be] guided [in this life] to speak the best words, and so they were guided to the path that leads to Him Who is Worthy of [all] Praise.
for they were [willing to be] guided [in this life] to speak the best words, and so they were guided to the path that leads to Him Who is Worthy of [all] Praise.
And they guided toward the good things among the speech. And they guided toward the Most Praised (Al-Hameed) path.
And they are guided unto the purest of speeches, and they are guided to the Path (of Him who is) Worthy of (all) Praise
For they were guided to the best of words; and so they were guided to the way that leads to the One to whom all praise is due.
For they were willing to be guided towards the best concepts and the best ways of expression. Thus they were guided onto the path that leads to the Praised One. (QAUL includes concept and expression)
And they are guided to goodly words and they are guided into the path of the Praised One
And they will be guided to pure speech, and they will be guided to the path of the Praiseworthy God
And they shall be guided unto that which is good in speech, and be guided unto the path of the Praised
And they have been guided to the purest of sayings; They have been guided to His Path, Who is Worthy of all Praise (Al-Hameed)
They’ve been guided to good speech and to the path of the Praiseworthy.
They were guided to purity of speech. They were guided to the path of the Most Praised
And they had been guided [in worldly life] to good speech, and they were guided to the path of the Praiseworthy
And they were guided to the good of the speech, and they were guided to the way of the Praiseworthy.
For they have been guided (in this life) to the purest of speeches; they have been guided to the Path of Him Who is Worthy of (all) Praise
For they have been guided (in this life) to the purest of speeches; they have been guided to the Path of Him Who is Worthy of (all) Praise
إِنَّ ٱلَّذِینَ كَفَرُوا۟ وَیَصُدُّونَ عَن سَبِیلِ ٱللَّهِ وَٱلۡمَسۡجِدِ ٱلۡحَرَامِ ٱلَّذِی جَعَلۡنَـٰهُ لِلنَّاسِ سَوَاۤءً ٱلۡعَـٰكِفُ فِیهِ وَٱلۡبَادِۚ وَمَن یُرِدۡ فِیهِ بِإِلۡحَادِۭ بِظُلۡمࣲ نُّذِقۡهُ مِنۡ عَذَابٍ أَلِیمࣲ ٢٥
As for the disbelievers, who bar others from God’s path and from the Sacred Mosque- which We made for all people, residents and visitors alike- and who try to violate it with wrongdoing, We shall make them taste a painful punishment
Surely! Those who disbelieve, hinder people from the Way of Allah and from the sacred Masjid (at Makkah) which We have made open to all people, the local residents and the visitors (from other countries) as equal, and those who incline to evil actions or do wrong in it, We shall cause them to taste from a painful punishment.
Verily those who disbelieve and hinder others from the path of Allah and from the Sacred Mosque which We have appointed for mankind, equal in respect thereunto are the dweller therein and the stranger. And whosoever will seek profanity therein wrongfully, We shall make him taste of a torment afflictive
As for those who disbelieve, and obstruct the way of God and the holy Mosque which We have set down for all men, the native and the visitor alike. Whoever puts obstructions in this mischievously will taste of painful punishment
Indeed, those who deny the knowledge of the reality prevent others from the way of Allah and from al-Masjid al-Haram, which has been made equal for its residents and for those coming from other places... Whoever does wrong by going against the requirements of the reality, We will make him taste the painful suffering.
Those who are kafir and bar access to the Way of Allah and to the Masjid al-Haram which We have appointed for all mankind — equally for those who live near it and those who come from far away — those who desire to profane it with wrongdoing, We will let them taste a painful punishment.
Indeed those who are faithless and who bar from the way of Allah and the Sacred Mosque, which We have assigned for all the people, the native and the visitor being equal therein —whoever seeks to commit therein sacrilege with the intent of wrongdoing, We shall make him taste a painful punishment
Those who disbelieve and bar (others) from God’s way and (the believers from visiting) the Sacred Mosque, which We have set up as a place of worship for all (believing) people alike, both for those who dwell therein (in Makkah) and for those who come from abroad – whoever seeks a deviation from the right course therein by deliberate wrongdoing, We cause him to taste a painful punishment
(As to) those who disbelieve and hinder (people) from (following) the path of Allah and (from going to) the Holy Mosque which We have made (a source of goodness and benefit) for all people, and where the inhabitants thereof (- of Makkah) and the visitors from outside are equal; and whoever seeks wrongfully to promote crookedness in it, We shall make him suffer woeful punishment
Those who disbelieve, and bar from God's way and the Holy Mosque that We have appointed equal unto men, alike him who cleaves to it and the tent-dweller, and whosoever purposes to violate it wrongly, We shall let him taste a painful chastisement
Indeed, those who disbelieve and obstruct God's way and the Sacred Mosque, which We made it equal for the people whether (those who are) the resident in it or the visitors, and anyone who wants to deviate in there with wrongdoing, We make them taste from a painful punishment.
Those who have chosen to disbelieve, try to deviate people from the path of the Lord, do not let people to have equal access to the Sacred Mosque (made by Abraham for the worship of God) that I have designated for the local people and the pilgrims, and pollute it (by putting their man made idols in it,) should know that I will punish them severely
As for those who have rejected God, and would keep back the people from the way of God, and from the Sacred Masjid which We have made for all people, must know that equal there is the resident and the visitor, and any whose purpose for being there is deviation or wrongdoing, We will cause them to taste a most terrible penalty
Indeed, those who have denied and bar (others) from the way of Allah and from the Inviolable Mosque, which We have designated for all mankind equally, (including) the one who consecrates himself therein and the visitor. And whoever wants any blasphemy unjustly therein—We will make him taste of a painful punishment.
Verily, those who misbelieve and who turn men away from God's path and the Sacred Mosque, which we have made for all men alike, the dweller therein, and the stranger, and he who desires therein profanation with injustice, we will make him taste grievous woe
Indeed those who have disbelieved and prevent from the way of Allah and from this Sacred Mosque, which We have appointed for all mankind – its resident and the foreigner have the same rights in it; and whoever wrongfully intends injustice in it - We shall make him taste a painful punishment
Truly those who disbelieve and hinder people from the way of Allah and from the sacred mosque which We have made open to all men, the one who dwells therein, as well as the one from abroad. But whosoever intends to commit an act of perversion therein by ascribing partners to Allah, We will make him taste from a painful punishment.
But they who shall disbelieve, and obstruct the way of God, and hinder men from visiting the holy temple of Mecca, which We have appointed for a place of worship unto all men: The inhabitant thereof, and the stranger have an equal right to visit it: And whosoever shall seek impiously to profane it, We will cause him to taste a grievous torment
Verily, those who disbelieve and bar men from Allah´s path and from the Sacred Place of Worship, which We have appointed for all mankind alike, the dweller therein and the stranger - and he who desires therein profanity or injustice, We will make h
The unbelievers who bar from the Way of Allah and from the Holy Mosque which We made equal for all peoples, he who cleaves to it and the tentdweller alike, and whosoever seeks to violate it wrongfully, We shall let him taste a painful punishment
But those who believe not, and seduce others from the way of God, and from the Holy Mosque which we have appointed to all men, alike for those who abide therein, and for the stranger; And those who seek impiously to profane it, we will cause to taste a grievous punishment
Verily, those who have disbelieved and hinder (people) from the Way of Allah and from Al-Masjid-al-Haram (at Makka) which We have made equal (in rank and reverence) to one who stays therein and the one who visits it and goes back. And whoever intends therein an evil deviation (from true Islam) out of transgression — We shall cause him to taste a grievously painful punishment
Truly, those who were ungrateful and bar from the way of God and from the Masjid al-Haram that We made for humanity—equal for the ones who give themselves up and the ones who are desert dwellers—and whoever wants to violate it with injustice, We will cause him to experience a painful punishment.
Truly, some have rejected faith and blocked the way of Allah and the Sacred Mosque, which is for all people. The local resident and the visitor are equal. Anyone who intends profanity and sin there will be forced to taste a horrible penalty.
As for those who are unbelievers and debar others from the Way of Allah and from the Masjid-al-Haram, to which We have assigned all mankind with equal rights whether they are natives or foreigners, and whoever intends to deviate from righteousness to wrongdoing in its vicinity, We will make him taste a painful punishment
Indeed those who disbelieve and who (now) hinder people from the Way of Allah and hinder them from the Holy Mosque which We have set up (as a place of worship) for all people, equally for those who dwell therein and for those who come from outside, (they surely deserve punishment). Whosoever deviates therein from the Right Way and acts with iniquity, We shall cause him to taste a painful chastisement
Those who disbelieve and hinder (men) from Allah’s way and from the Sacred Mosque, which We have made equally for all men, (for) the dweller therein and the visitor. And whoever inclines therein to wrong, unjustly, We shall make him taste of painful chastisement
Those who do not believe and turn away (people) from the way of Allah and the Sacred Mosque which We have made equal for (all) mankind, for one who resides therein and for the visitor, and whoever has the intention of perversion (and of doing) injustice therein, We will certainly make him taste a painful punishment.
As regards those indeed who suppress the Truth and hinder people away from Allah's Path and from the Sacred Place of Worship — which We have made open equally for all mankind, for the local resident as well as for the visitor — We shall make him taste a painful punishment who intends making unjust and wrongful deviations therein.
Surely, those who disbelieve and hinder (others) from the Path of Allah and this Sacred Mosque (the Ka‘ba) which We have made equal for all the people—(there is no discrimination) in it between its inhabitants and the visitors—and he who resolves in it to deviate unjustly (i.e., transgress the appointed limits and violate rights), We shall make him taste grievous torment
Those who have rejected and repel from the path of God and the Restricted Temple that We have made for mankind, for the dweller or the visitor to it; and whoever inclines to evil action in it, We will let them taste a painful retribution
Surely, those who have rejected and repel from the path of God, and from the Restricted Temple that We have made for the people – for the one devoted therein and the one who visits it – and whoever inclines to evil action in it, We will let them taste a painful retribution
Surely, those who have rejected and repel from the path of God, and from the Restricted Temple that We have made for the people-for the one devoted therein and the one who visits it- and whoever inclines to evil action in it, We will let them taste a painful retribution.
That those who disbelieved and prevent/obstruct from God's way/path , and the Mosque the Forbidden/Respected/Sacred which We made/put it to/for the people, equal the devoted/dedicated in it, and the apparent (visitor), and who wants/intends in it by deviation/apostasy with injustice/oppression, We make him taste/experience from a painful torture
BEHOLD, as for those who are bent on denying the truth and bar [others] from the path of God and from the Inviolable House of Worship which We have set up for all people alike - [both] those who dwell there and those who come from abroad - and all who seek to profane it by [deliberate] evildoing: [all] such shall We cause to taste grievous suffering in the life to come.]
Surely the ones who have disbelieved and bar from the way of Allah and the Inviolable Mosque that We have made equal to mankind- (alike are) him who consecrates himself therein and the nomad- (The Sabaeans) and whoever would (dare) blasphemy therein unjustly, (Christians) We will let him taste (his share) of a painful torment
Lo! those who disbelieve and bar (men) from the way of Allah and from the Inviolable Place of Worship, which We have appointed for mankind together, the dweller therein and the nomad: whosoever seeketh wrongful partiality therein, him We shall cause to taste a painful doom
A painful torment awaits the pagans who create obstacles in the way that leads to God and the Sacred Mosque - which We have made for those who dwell nearby and foreigners alike - and those who commit evil and injustice therein
Surely (We will punish) those who disbelieve and prevent (people) from the way of Allah and from Al-Masjid-ul-Haram (the Sacred Mosque), which We have made for all men, where residents and visitors are all equal. And whoever intends therein to commit deviation with injustice, We will make him taste a painful punishment
Indeed, those who excessively indulge in disbelief (in Allâh) and inhibit (men) from the path of Allâh, and from al-Masjid al-haram (-the Sacred Mosque in Mecca-) which We have made equally for all men, for those who dwell therein and for those who come from abroad. And whoever seeks to violate it wrongly, We shall make him taste of a painful torment.
We have deemed the holy mosque (in Makkah) to be an open place. There, residents and the visitors are equal! We will reserve a painful punishment for those who disregard that (equality) and are unfair, and those unbelievers who obstruct others from the path of Allah and the holy mosque
Indeed, (a painful doom awaits) those who persistently refuse to Yield to the Truth, and bar others from (following) the path of (knowing) Allâh and from (entering) the Sacred Mosque which We have made equally for all men, those who dwell therein and those who come from abroad. And whoever is inclined to commit impious and iniquitous deeds there, We will make him taste a painful punishment.
Indeed, those infidels who rejected Allah and stood in the way to prevent His spirit of truth from guiding people into all truth, malevolently obstructing the way to the Sacrosanct House shall have much to answer for We made it a refuge at the disposal of all men alike, retreating therein and exercising religious devotion as well as to the strangers. He among them whose intention is irreverence and profanity, blasphemy and wrong-doing will have come within the measure of Allah's wrath. We will make him taste the torment laid upon the damned
but not those who disbelieve and block others from Allah’s way and from the Sacred Mosque, which We established for all the people, whether resident or traveller. Anyone who seeks to violate its sanctity by wrongdoing, We shall make him taste a painful punishment
Indeed, those who persist in disbelief and hinder ˹others˺ from the Way of Allah and from the Sacred Mosque—which We have appointed for all people, residents and visitors alike—along with whoever intends to deviate by doing wrong in it, We will cause them to taste a painful punishment.
Those who reject (the truth) and divert from the way of Allah and the sacred mosque which We have placed for people, both the resident and the visitor - whoever wants to incline to wrongdoing there, We make him taste a painful punishment.
The unbelievers who debar others from the path of God and from the Sacred Mosque which We provided for the people, natives and strangers alike, and those who seek to violate it sinfully ― We shall make them taste a grievous torment
Surely, those who disbelieve and repulse others from the path of GOD, and from the Sacred Masjid that we designated for all the people - be they natives or visitors - and seek to pollute it and corrupt it, we will afflict them with painful retribution.
As for the unbelievers who divert [others] from the path of God and [from] the Sacred House, which We made for all People equally-[both] those who dwell there, and those who come from abroad - We will let those who desire to profane it with wrongdoing taste a painful punishment.
As for the unbelievers who divert [others] from the path of God, and [from] the Sacred House, which We made for all People equally-[both] those who dwell there, and those who come from abroad – We will let those who desire to profane it with wrongdoing taste a painful punishment.
Surely those who disbelieved and hinder Allah's pathway and the Sacred Mosque, which We set up for the people equally whether the residing therein or the passing through, and whoever wants atheist within it with oppression, We will make him taste among a painful torment.
Verily those who disbelieved, and hinder (the believers) from the way of Allah and the Sacred Mosque which We have made equally for all men, (for) the dweller therein and (for) the visitor from the country, and whoever does intend to wrong therein unjustly, We will make him taste of a grievous chastisement
The unbelievers who debar others from the path of God and the Sacred Mosque which We have set up for all people alike, both those who dwell there and those who come from abroad... Anyone who seeks to profane it by evildoing We shall cause to taste grievous suffering.
Verily, those who reject the Truth and bar people from the Path of Allah, and from the Center of Divine Ideology, the Sacred Masjid, must know that We have appointed it for all mankind alike. This is the Inviolable House of worship and security for the locals as well as the visitors (2:125). Whoever seeks to relegate it from Ideology to ritualism, directly or through side cannels, We will make him taste an awful doom. (Zulm = Relegation from the rightful place)
Surely (as for) those who disbelieve, and hinder (men) from Allah's way and from the Sacred Mosque which We have made equally for all men, (for) the dweller therein and (for) the visitor, and whoever shall incline therein to wrong unjustly, We will make him taste of a painful chastisement
As to those who disbelieve and hinder men from the way of ALLAH and from the Sacred Mosque, which WE have appointed equally for the benefit of all men, be they dwellers therein or visitors from the desert, and whoso seeks wrongfully to deviate therein from the right path - WE shall cause him to taste of a grievous punishment
Truly those who disbelieve and turn from the way of God, and the Sacred Mosque which We have appointed for mankind—equal are those who dwell there and those who come from abroad—whosoever desires to deviate wrongfully therein, We shall cause him to taste a painful punishment
Verily, as to those who have rejected (Allah), and have kept back (men) from the Way of Allah, and from the Sacred Mosque (in Makkah), which We have made (open) to (all) men— Equal is the one who lives (near) there and the visitor from the country— And any whose reason in there is not pious but wrong-doing— We will make them taste of a most painful Penalty
Those who disbelieve and obstruct God’s path and the Sacred Mosque—which We’ve designated for all people, whether they reside nearby or are from afar—anyone who seeks to desecrate it with wickedness, We will make them taste a severe punishment.
As for those who disbelieve and repel from God's path and from the Sacred Mosque—which We have designated for all mankind equally, whether residing therein or passing through—and seek to commit sacrilege therein—We will make him taste of a painful punishment
Indeed, those who have disbelieved and avert [people] from the way of Allah and [from] al-Masjid al-iaram, which We made for the people - equal are the resident therein and one from outside; and [also] whoever intends [a deed] therein of deviation [in religion] or wrongdoing - We will make him taste of a painful punishment
Indeed, those who disbelieved and hinder from the way of God and the Sacred Mosque which We have made for mankind alike, the dweller therein, and the stranger; and whoever desires therein profanation with injustice, We will make him taste of a painful punishment.
As to those who have rejected (God), and would keep back (men) from the Way of God, and from the Sacred Mosque, which We have made (open) to (all) men - equal is the dweller there and the visitor from the country - and any whose purpose therei n is profanity or wrong-doing - them will We cause to taste of a most Grievous Penalty
As to those who have rejected (Allah), and would keep back (men) from the Way of Allah, and from the Sacred Mosque, which We have made (open) to (all) men - equal is the dweller there and the visitor from the country - and any whose purpose therein is profanity or wrong-doing - them will We cause to taste of a most Grievous Penalty
4
Pilgrimage
وَإِذۡ بَوَّأۡنَا لِإِبۡرَ ٰهِیمَ مَكَانَ ٱلۡبَیۡتِ أَن لَّا تُشۡرِكۡ بِی شَیۡءࣰا وَطَهِّرۡ بَیۡتِیَ لِلطَّاۤىِٕفِینَ وَٱلۡقَاۤىِٕمِینَ وَٱلرُّكَّعِ ٱلسُّجُودِ ٢٦
We showed Abraham the site of the House, saying, ‘Do not assign partners to Me. Purify My House for those who circle around it, those who stand to pray, and those who bow and prostrate themselves
And (remember) when We showed Abraham the site of the sacred house (the Ka’bah at Makkah) (saying) that: “Don’t associate anything with Me, sanctify My House for those who make Tawaf (go around counterclockwise), those who stand up for prayer, those who bow down, and make prostration
And recall what time We settled Ibrahim in the place of the House, Saying: associate not thou with Me aught, and purify My House for these who circumambulate and those who stand up and those who bow and make prostration
When We chose the site of the House for Abraham (We said:) "Associate no one with Me, and clean My House for those who will circumambulate it, stand (in reverence), and bow in homage
We had prepared for Abraham the site of the House, saying, “Do not associate anything with Me! And purify My House for those who circumambulate it, turn to it standing upright (with their ego-identities), who prostrate (without their ego-identities) and who bow (in submission)!”
And We located the position of the House for Ibrahim: ´Do not associate anything with Me and purify My House for those who circle it, and those who stand and bow and prostrate.
When We settled for Abraham the site of the House [saying], Do not ascribe any partners to Me, and purify My House for those who go around it, and those who stand [in it for prayer], and those who bow and prostrate
Remember when We assigned to Abraham the site of the House (Ka‘bah) as a place of worship, (directing him): "Do not associate any partners with Me in any way, and keep My House pure (from any material and spiritual filth) for those who will go round it in devotion, and those who will stand in prayer before it, and those who will bow down and prostrate themselves in worship."
And (recall the time) when We assigned to Abraham the site of the (Holy) House (bidding him), `Associate none with Me and keep My House clean and pure for those who (go round it to) perform the circuits and for those who stay in it (for worshipping Me) devotedly, and for those who bow down, (and) fall prostrate (in Prayer before Me).
And when We settled for Abraham the place of the House: 'Thou shall not associate with Me anything. And do thou purify My House for those that shall go about it and those that stand, for those that bow and prostrate themselves
And (remember) when We put up Abraham at the site of the house (saying:) “Do not associate anything (as partner) with Me, and cleanse My house for those who go around (it) and those who stand (in prayer) and those who bow down humbly.”
I appointed Abraham to erect the Shrine (in Mecca) saying: “Never associate anything in worship with Me. Purify My Shrine for those who will come to turn around it, stand up for prayer, bow down, and fall in prostration.”
Behold, We assigned to Abraham the site of the house saying, “Do not associate anything with Me, and keep My house clean for those who circle it, or stand up, bow, or prostrate themselves
And recall when We located the House for Abraham: “Do not associate anything with Me, and cleanse My House for the circumambulators and those who stand to pray and those who kneel and prostrate.
And when we established for Abraham the place of the House, (saying), 'Associate naught with me, but cleanse my House for those who make the circuits, for those who stand to pray, for those who bow, and for those too who adore
And remember when We showed Ibrahim the right place of the Sacred House (mosque) and commanded that, "Do not ascribe anything as a partner to Me, and keep My House clean for those who encircle it and those who stay in it (for worship) and those who bow and prostrate."
And when We designated for Abraham the place for the house [and We said to him], “Do not ascribe anything as a partner to Me and cleanse My house for those who circumambulate and for those who stand steadfast in prayer and for those who are bowing, prostrating
Call to mind when We gave the site of the house of the Caaba for an abode unto Abraham, saying, do not associate any thing with Me; and cleanse my house for those who compass it, and who stand up, and who bow down to worship
And when We prepared the site (in Mecca) for Abraham as the place of the Holy House, saying, "Associate naught with Me, but cleanse My House for those who make the rounds, for those who stand to pray, for those who bow, and for those too who prostra
And when We settled for Abraham (and Ishmael) the place of the Holy Mosque, (We said): 'You shall not associate with Me anything. Purify My House for those who circumambulate it and those who stand, for those who bow and prostrate
And call to mind when we assigned the site of the House to Abraham and said: "Unite not aught with Me in worship, and cleanse My House for those who go in procession round it, and who stand or bow in worship:"
And (bring to mind) when We authorised Ibrahim to administer (the) site of the House (directing him): “That associate not any thing with Me, and sanctify My House for those who circumambulate (it in Tawaf) and those who stand up (in Qiyam) and the Rukus (bowing down) with prostrations
And mention when We placed Abraham in the place of the House that: Thou wilt ascribe nothing as partners with Me. And Thou purify My House for the ones who circumambulate it and the ones who are standing up, and the ones who bow down and the ones who prostrate themselves.
We gave the site of the house [the Sacred Mosque] to Abraham. Associate nothing with Me. Sanctify My house for those who walk around it or who stand or bow or who prostrate.
Remember! We identified the site of the Sacred House to Abraham, saying, "Worship none besides Me, sanctify My House for those worshippers who make Tawaf (walking counterclockwise around it as a part of the Hajj rituals), and stand in prayer, bow, and prostrate themselves
Call to mind when We assigned to Abraham the site of the House (Kabah), directing him: "Do not associate aught with Me" and "Keep My House pure for those who walk around it, and for those who stand and who bow down and who prostrate themselves (in worship)
And when We pointed to Abraham the place of the House, saying: Associate naught with me, and purify My House for those who make circuits and stand to pray and bow and prostrate themselves
And (remember) when We had assigned to Ibrahim the place of the house (Kaaba and ordered) that, you do not associate with Me anything (as partner), and clean My house for those who walk around (it) and stand and bow down prostrating (in worship),
And when We assigned to Abraham the location of the House (at Makkah), Allah told him, "Worship not anyone but Me, and sanctify My House for those who take the rounds thereof and stand in prayer and bow and prostrate."
And (recall) when We fixed for Ibrahim (Abraham) the site of the House of Allah (for the construction of the Ka‘ba and ordained him:) ‘Do not associate with Me anything and keep My House (after its construction) purified and clean for those who circumambulate it and those who stand and those who kneel and prostrate themselves in Prayer.
And We have appointed to Abraham the place of the sanctuary: "Do not set up anyone with Me, and purify My sanctuary for those who will partake, and those who will enforce, and those who kneel and prostrate."
And We have appointed to Abraham the location of the Sanctuary: "Do not set up anyone with Me, and purify My Sanctuary for those who visit, and those who are standing, and the kneeling, the prostrating.
And We have directed Abraham to the location of the Sanctuary: "Do not set up anyone with Me, and purify My Sanctuary for those who visit, and those who are standing, and the kneeling, the prostrating."
And when We established/assigned to Abraham the House/Home's place/position , that do not share/make partners with Me (in) a thing, and purify/clean My House/Home to the circlers/walkers around, and the standing/keeping up , and the bowing , and the prostrating
For, when We assigned unto Abraham the site of this Temple, [We said unto him:] “Do not ascribe divinity to aught beside Me!” and: “Purify My Temple for those who will walk around it, and those who will stand before it [in meditation], and those who will bow down and prostrate themselves [in prayer].”
And as We located forIbrahim (The Magians) the place of the House (saying), "You shall not associate with Me anything; and purify My House for the circumambulators, and the upright ones, and (the ones) oft bowing down (and) prostrating themselves (in prayer)
And (remember) when We prepared for Abraham the place of the (holy) House, saying: Ascribe thou no thing as partner unto Me, and purify My House for those who make the round (thereof) and those who stand and those who bow and make prostration
When We prepared for Abraham the place to build the Sacred House, We told him not to consider anything equal to Me and to keep the House clean for those walking around it, those standing, bowing down, and prostrating in prayer
And (remember) when We pointed out for Ibrahim the place of the House (of Allah) saying, .Do not associate anything with Me as My partner, and purify My House for those who make Tawaf (circumambulation around it), and those who perform Qiyam (standing up in worship) and those who perform Ruku‘ (bowing down) and Sujud (prostration)
(Remember) when We assigned to ‘Abraham’ the site of the (Sacred) House (the Ka'bah at Mecca) (saying): Associate naught with Me, and purify My ‘House’ for those who circumambulate it, those who will stand in prayer before it, and those who bow down and prostrate themselves in worship."
(Remember) We settled Ibraheem here, where the Kaaba now stands (with instructions): let there be no partners ascribed to Me in My house, and let it be rendered pure for those who perform ´Tawwaf´, and (as part of their prayer) stand, kneel and prostrate
And (recall) when We showed Abraham the site of the (Sacred) House (and asked him) not to associate anything (in worship) with Me, and to purify My House for those who circumambulate it, those who stand in prayer and those who bow down and prostrate themselves in worship.
We had indicated to Ibrahim (Abraham) the site where he would build the Sacrosanct House and We instructed him thus: "Do not incorporate with Me other deities", "and cleanse My House from moral and spiritual defilements -idols and the like, placed by the Pagans- and impart to it real sacredness, and make it ceremonially clean for those who go round it in procession and for those who perform the act of worship standing and for those who kneel in supplication and prostrate to make an act of the mind and the will in acknowledgement of Allah's Omnipotence, Perfection and Authority prostrating their reason to divine revelation"
Remember when We marked out for Ibrahim the place of the Ancient House, saying: “Don’t associate anything with Me; keep My House clean for those who circle it, worship there, standing, bowing and prostrating.
And ˹remember˺ when We assigned to Abraham the site of the House, ˹saying,˺ “Do not associate anything with Me ˹in worship˺ and purify My House for those who circle ˹the Ka’bah˺, stand ˹in prayer˺, and bow and prostrate themselves.
And when We provided Ibrahim (Abraham) with the location of the house: do not associate anything with Me and purify My house for those who go around, and those who stand (in prayer) and those who bow in prostration.
When We prepared for Abraham the site of the Sacred Mosque We said: ‘Worship none besides Me. Keep My House clean for those who walk around it, and those who stand upright, or kneel down in worship.‘
We appointed Abraham to establish the Shrine: "You shall not idolize any other god beside Me, and purify My shrine for those who visit it, those who live near it, and those who bow and prostrate.
For when We showed Abraham the site of the House, [We told him], "Do not associate anything with Me and purify My House for those who will circle around it, and those who stand to pray and those who bow down and prostrate themselves.
For when We showed Abraham the site of the House, [We told him], “Do not associate anything with Me and purify My House for those who will circle it, and those who stand to pray and those who bow down and prostrate themselves.
And when We settled to Abraham the House’s place: “That you do not associate anything with me; and “Purify My House for the circumambulating ones, and the standing ones, and the kneeling ones, the prostrating ones.”
And (remember) when We prepare for Abraham the place of the (holy) House, (saying): �Do not associate with Me aught, and sanctify My House for those who make the round (thereof) and stand to pray and bow and prostrate themselves�
When We assigned to Abraham the site of the [Sacred] House, [We said]: 'Do not associate anything as partner with Me. Purify My House for those who will walk around it, and those who will stand before it, and those who will bow down and prostrate themselves in prayer.
Behold! We pointed the site of the Sacred House (Ka'bah) to Abraham, saying, "Associate none with Me, and keep My House clean of human dogmas for those whose Divine Ideology of Monotheism will revolve around this Center for all mankind. Train the visitors to stand up for Truth, and bow to and prostrate before Divine Commands." (2:125), (2:197), (3:95-97), (22:28-29)
And when We assigned to Ibrahim the place of the House, saying: Do not associate with Me aught, and purify My House for those who make the circuit and stand to pray and bow and prostrate themselves
And call to mind when WE assigned to Abraham the site of the House and said, `Associate not anything with ME and keep MY House clean for those who perform the circuits, and those who stand up and those who bow and prostrate themselves in Prayer
And [remember] when We assigned for Abraham the place of the House, [saying], “Ascribe no partners unto Me, and purify My House for those who circumambulate, and those who stand, and those who bow and prostrate
And (remember) when We gave the site to Ibrahim (Abraham) for the (Sacred) House, (saying): "Do not associate anything (in worship) with Me; And purify (and cleanse) My House for those who go round it (in the ceremonial act of Tawaf), and those who stand up (for prayer), and those who bow, and those who prostrate themselves (while being in the House)
We showed Abraham the site of the House: “Don’t associate anything with Me, and purify My House for those who circumambulate it, stand in prayer, bow down, and prostrate.”
We showed Abraham the location of the House: 'Do not associate anything with Me; and purify My House for those who circle around, and those who stand to pray, and those who kneel and prostrate.'
And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], "Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate
And when We settled for Abraham the place of the house, 'Do not associate anything with Me, and purify My house for those who make the circuits, and those who stand, and those who bow, those who prostrate.
Behold! We gave the site, to Abraham, of the (Sacred) House, (saying): "Associate not anything (in worship) with Me; and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (therein in prayer)
Behold! We gave the site, to Abraham, of the (Sacred) House, (saying): "Associate not anything (in worship) with Me; and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (therein in prayer)
وَأَذِّن فِی ٱلنَّاسِ بِٱلۡحَجِّ یَأۡتُوكَ رِجَالࣰا وَعَلَىٰ كُلِّ ضَامِرࣲ یَأۡتِینَ مِن كُلِّ فَجٍّ عَمِیقࣲ ٢٧
Proclaim the Pilgrimage to all people. They will come to you on foot and on every kind of swift mount, emerging from every deep mountain pas
and proclaim the pilgrimage to people. They will come to you on foot and on every lean (camel), they will come from every deep (and distant) mountain highway (to perform Hajj)
And proclaim thou among mankind the pilgrimage; they shall come unto thee on foot and on any lean mount, coming from every deep defile
Announce the Pilgrimage to the people. They will come to you on foot and riding along distant roads on lean and slender beasts
“Proclaim to people that they experience the pilgrimage (invite them to the Baytullah) so that they come to you from near and far and on every kind of vehicle.”
Announce the Hajj to mankind. They will come to you on foot and on every sort of lean animal, coming by every distant road
And proclaim the ḥajj to people: they shall come to you on foot and on lean camels coming from distant places
Publicly proclaim the (duty of) Pilgrimage for all humankind, that they come to you on foot and on lean camels, coming from every far-away point
(Prophet!) call on people to make the Pilgrimage, they will come to you on foot and riding on all sorts of lean and fast (means of transport), coming from every distant deep highway (and mount track)
and proclaim among men the Pilgrimage, and they shall come unto thee on foot and upon every lean beast, they shall come from every deep ravin
And announce the Hajj (pilgrimage) to people, they will come to you on foot and on every lean camel (or any other ride), coming from every distant area,
“Call people to come (for the pilgrimage) and they will come on foot, and on exhausted means of transportations from far away.”
“And inform humanity concerning Hajj. They will come like you on foot, and on every mode of transportation, coming from every distant land
And announce the pilgrimage to mankind—they will come to yousg on foot and on every lean mount; they will come from every distant pathway,
'And proclaim amongst men the Pilgrimage; let them come to you on foot and on every slim camel, from every deep pass
"And publicly announce the pilgrimage to all people – they will come to you, on foot and on every lean she-camel, coming from every far distant journey." (The announcement by Prophet Ibrahim reached each and every soul.
and announce the pilgrimage unto the mankind they will come to you on foot and on every courser they will come out of every deep narrow path.”
And proclaim unto the people a solemn pilgrimage; let them come unto thee on foot, and on every lean camel, arriving from every distant road
"And proclaim amongst men the Pilgrimage; they will come to you on foot and on every kind of camel, lean from journeys through distant mountain and deep ravines
Proclaim the pilgrimage to the people. They will come to you on foot and on every lean camel, they shall come from every deep ravine
And proclaim to the peoples a PILGRIMAGE: Let them come to thee on foot and on every fleet camel, arriving by every deep defile
And proclaim to mankind the Hajj (the annual, World Muslim Congregation). People will come to you on foot and on every Zamir (a means of conveyance specially capable to run very fast) - these will approach from all routes, distant and difficult —
Announce to humanity the pilgrimage to Makkah. They will approach thee on foot and on every thin camel. They will approach from every deep ravine
Proclaim the pilgrimage among people. They will come to you on foot and on every kind of lean, riding animal and from every distant, country road.
and make a proclamation of Hajj (Pilgrimage) to mankind: they will come to you on foot and on lean camels from every distant quarter
and publicly proclaim Pilgrimage for all mankind so that they come to you on foot and mounted on lean camels from every distant poin
And proclaim to men the Pilgrimage: they will come to thee on foot and on every lean camel, coming every remote path
and announce among mankind about the Hajj, they will respond to you (by) coming on foot and on every lean/ hidden (means of travel), they will come from every latitude and longitude ,
And proclaim among mankind the duty of performing the Pilgrimage. Let them come to you on foot and on every means of conveyance. They will come from every distant broad way
And proclaim the Hajj (Pilgrimage) aloud amongst the people. They will approach you on foot and (mounted) on all lean camels, coming by distant tracks
And call out to mankind with the Pilgrimage, they will come to you walking and on every transport, they will come from every deep enclosure
Andcall out to the people with the Pilgrimage, they will come to you walking and on every transport, they will come from every deep enclosure
And call out to the people with the Pilgrimage, they will come to you walking and on every transport, they will come from every deep enclosure.
And inform/announce in the people with (about) the pilgrimage, they come to you walking and on every lean/thin , they come from every deep/far/long mountain path
Hence, [O Muhammad,] proclaim thou unto all people the [duty of] pilgrimage: they will come unto thee on foot and on every [kind of] fast mount, coming from every far-away point [on earth]
And announce to mankind the Pilgrimage; they shall come up (hurriedly) to you on foot and upon every slender (conveyance); they shall definitely come up from every deep ravine
And proclaim unto mankind the pilgrimage. They will come unto thee on foot and on every lean camel; they will come from every deep ravine
(We commanded Abraham), "Call people for hajj - an act of worship accomplished by visiting the sacred sites in Mecca." They will come on foot and on lean camels from all the distant quarter
and announce among people about (the obligation of) Hajj, so that they should come to you on foot, and on every camel turned lean, traveling through every distant hilly pathway
Proclaim to the mankind (the duty of) Hajj (-pilgrimage-). They will come to you on foot and upon every lean camel, coming from every deep ravine,
Call all the people for Hajj. Let them arrive on foot or mounted on lean camels. They will respond and arrive from all directions
And proclaim to the mankind (the duty of) Hajj- (pilgrimage). They will come to you on foot and on every lean camel. They will come from every deep ravine
"And proclaim pilgrimage to the people; they shall come to you on foot and mounted upon the back of every lean and exhausted beast of burden from every deep, distant and far away places"
Announce the pilgrimage to people. They will come to you on foot and mounted on all kinds of lean camels, through every deep mountain pass,
Call ˹all˺ people to the pilgrimage. They will come to you on foot and on every lean camel from every distant path,
And announce to people the pilgrimage, they will come to you on foot and on every conveyance, they will come from every distant direction.
Exhort all people to make the pilgrimage. They will come to you on foot and on the backs of swift camels from every distant quarter
"And proclaim that the people shall observe Hajj pilgrimage. They will come to you walking or riding on various exhausted (means of transportation). They will come from the farthest locations."
"And proclaim the Pilgrimage to all people: they will come to you on foot and on every kind of swift and lean mount, through distant passes;
"And proclaim the Pilgrimage to all people: they will come to you on foot and every kind of swift and lean mount, through distant passes;
And announce within the people, with the pilgrimage. They will come to you on foot, and upon every lean camel. They will come among every deep gorge.
And proclaim among men the pilgrimage; they will come to you on foot and (mounted) on every lean beast, coming from every remote path
Proclaim to all people the duty of pilgrimage. They will come to you on foot and on every kind of fast mount. They will come from every far-away quarter,
"And announce to mankind the duty of Pilgrimage. They will come to you on foot, and on every kind of fast mount, coming from every far-away point on earth."
And proclaim among men the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path
And proclaim unto men the Pilgrimage. They will come to thee on foot, and on every lean camel, coming by every distant, deep, track
And proclaim the ?ajj among mankind: they shall come to thee on foot and upon all [manner of] lean beast, coming from all deep and distant mountain highways
"And proclaim (the duties of pilgrimage) among men: They will come to you on foot and on every kind of camel, (turned) lean because of travels through deep and distant mountain roads
Announce the pilgrimage to humanity. They will come to you on foot and every mode of transport, coming from every distant pass.
And announce the pilgrimage to humanity. They will come to you on foot, and on every transport. They will come from every distant point
And proclaim to the people the hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass
And proclaim amongst mankind the pilgrimage; let them come to you on foot and on every lean camel, they shall come from every deep ravine,
"And proclaim the Pilgrimage among men: they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways
"And proclaim the Pilgrimage among men: they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways
لِّیَشۡهَدُوا۟ مَنَـٰفِعَ لَهُمۡ وَیَذۡكُرُوا۟ ٱسۡمَ ٱللَّهِ فِیۤ أَیَّامࣲ مَّعۡلُومَـٰتٍ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِیمَةِ ٱلۡأَنۡعَـٰمِۖ فَكُلُوا۟ مِنۡهَا وَأَطۡعِمُوا۟ ٱلۡبَاۤىِٕسَ ٱلۡفَقِیرَ ٢٨
to attain benefits and celebrate God’s name, on specified days, over the livestock He has provided for them- feed yourselves and the poor and unfortunate
so that they may witness things that benefit them, and mention the Name of Allah on appointed days (10-13th days of Dhul-Hijjah) over whatever He has provided them from the beast of cattle. Then eat and feed the poor from there who have a very hard time.
That they may witness the benefits to them and may mention the name of Allah on the days known over the beast cattle wherewith He hath provided them. So eat thereof, and feed the hungry poor
In order to reach the place of advantage for them, and to pronounce the name of God on appointed days over cattle He has given them for food; then eat of the meat and feed the needy and the poor
“So that they witness its benefit for them... And let them sacrifice the animals – remember We provided for them and remember the name of Allah thereby... Eat from them and feed the poor and the needy.”
so that they can be present at what will profit them and invoke Allah´s name on specific days over livestock He has provided for them. Eat of them and feed those who are poor and in need.
that they may witness the benefits for them, and mention Allah’s Name during the known days over the livestock He has provided them. So eat thereof, and feed the destitute
So that they may witness all (the spiritual, social, and economic) benefits in store for them, and offer during the known, appointed days the sacrificial cattle that He has provided for them by pronouncing God’s Name over them. Eat of their meat and feed the distressed, the poor
So that they (- the Pilgrims) may witness benefits (that lay therein) for them, and that (at the time of making a sacrifice) on days prescribed they may mention the name of Allah over the beasts of the family of cattle He has given them. (When you have sacrificed the animal) then eat from this, (flesh of the animal thus sacrificed), yourselves and (also) feed the poor distressed one and the needy (on that)
that they may witness things profitable to them and mention God's Name on days well-known over such beasts of the flocks as He has provided them: "So eat thereof, and feed the wretched poor."
so that they witness the benefits (provided) for them, and to mention God’s name on specified days over what He provided for them from the livestock animals, so eat from them and feed the suffering poor.
“Thus, they may go through the experiences that will benefit them (such as standing next to each other in inexpensive uniforms in the middle of the desert which will remind them of standing in front of the Creator in the Day of Judgment.) They will mention the name of God, while sacrificing an animal that I have provided for them at first place. They may eat from it and feeds the poor who are going through hard time.”
“That they may experience that which will be of benefits to them, and remember the Name of God on the days appointed, while over the livestock which He has provided for them. Then eat of it, and feed the destitute in want
that they may witness benefits for themselves and remember the name of Allah during the known days for providing them with livestock animals. So eatpl of it and feed the unfortunate poor.
that they may witness advantages for them, and may mention the name of God for the stated days over what God has provided them with of brute beasts, then eat thereof and feed the badly off, the poor
In order that they may gain their benefit, and mention the name of Allah on the appointed days as He has bestowed the sustenance to them – the inarticulate animals; therefore eat from them yourself and feed the distressed destitute
So that they may witness benefits for them and proclaim the names of Allah through days well-appointed over the heads of cattle which He has provided them so eat from it and feed the miserable poor.
that they may be witnesses of the advantages which accrew to them from the visiting this holy place, and may commemorate the name of God on the appointed days, in gratitude for the brute cattle which He hath bestowed on them. Wherefore eat thereof, and feed the needy, and the poor
That they may witness things of benefit for them, and that they may mention the name of Allah for (or on) appointed days over the cattle Allah has provided them with (for sacrifice), then eat thereof and feed the distressed ones in want
that they witness profitable things for them and mention the Name of Allah on well known days over the flocks which He has provided them. Eat thereof, and feed the wretched poor
That they may bear witness of its benefits to them, and may make mention of God's name on the appointed days, over the brute beasts with which He hath supplied them for sustenance: Therefore eat thereof yourselves, and feed the needy, the poor
so that they may witness items of benefit to them and pronounce the name of Allah during the well-known days (for animal-sacrifice), over the grazing quadrupeds that He has provided to them as provision." So eat you thereof and feed the distressed one, the needy
that they bear witness to what profits them and remember the Name of God on known days over whatever He provided them from flocks of animals. Then, eat of it and feed the ones who are in misery and the poor.
Do this so they may witness the benefits they have. Celebrate the name of Allah on the appointed days and over the cattle He has provided for them. Eat of them and feed the poor people in need.
so that they may witness the benefits which are made available here for them, and pronounce the name of Allah over the cattle which We have provided as food for them, on the appointed days, then eat meat themselves and feed the indigent and needy
to witness the benefits in store for them, and pronounce the name of Allah during the appointed days over the cattle that He has provided them. So eat of it and feed the distressed and the needy
That they may witness benefits (provided) for them, and mention the name of Allah on appointed days over what He has given them of the cattle quadrupeds; then eat of them and feed the distressed one, the needy
that they may witness benefits for them, and mention the name of Allah during the known days on that which He has provided to them of the herbivorous cattle, then eat from it and feed the distressed poor.
That they may witness benefits for themand take Allah's name, during days appointed, over what He has provided for them of the quadruped cattle. Then they eat thereof and feed the distressed, the needy
So that they may avail themselves of their benefits, and invoke the Name of Allah as well (whilst slaughtering) over the cattle which Allah has provided for them (for sacrifice), during the appointed days. Then eat of them yourselves and feed the distressed and the needy
So that they may witness benefits for themselves and recall God's name in the appointed days over what He has provided for them of the animal livestock. So eat from it and feed the needy and the poor
So that they may witness benefits for themselves, and mention the name of God in the appointed days over what He has provided for them of the animal livestock. So eat from it and feed the needy and the poor
So that they may witness benefits for themselves, and mention the name of God in the appointed days for what He has provided for them of the animal livestock. So eat from it and feed the needy and the poor.
To witness benefits/uses for them, and they mention/remember God's name in known days/times, on (for) what He provided for them from quadrupeds of land and sea excluding felines the camels/livestock, so eat from it, and feed the miserable/fallen in hardship, the poor/needy
so that they might experience much that shall be of benefit to them, and that they might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them [to this end]: eat, then, thereof, and feed the unfortunate poor
That they may witness (things) profitable to them and mention the Name of Allah on days well-known over such brute cattle as He has provided them. So eat thereof, and feed the miserable poor."
That they may witness things that are of benefit to them, and mention the name of Allah on appointed days over the beast of cattle that He hath bestowed upon them. Then eat thereof and feed therewith the poor unfortunate
to see their benefits, commemorate the name of God during the appointed days, and offer the sacrifice of the cattle that God has given them. They themselves should consume part of the sacrificial flesh and give the rest to the destitute and needy people
so that they witness benefits for them, and recite Allah‘s name in specified days, over the provision He gave them from the cattle. .So, eat thereof and feed the distressed, the poor
In order that they may witness all the benefits (provided) for them, and celebrate the name of Allâh and declare His divine glory during the appointed days over what He has provided for them of (sacrificial) animals. Thus, eat thereof and feed the wretched poor.
Let them witness the benefits (that exist) here for them, and during the specified dates let them invoke the name of Allah upon the sacrificial animals He has granted. Then, let them eat the meat and also feed the poor and the needy
In order to witness all the benefits (provided) for them, and to celebrate the name of Allâh and declare His glory during the appointed days for what He has provided for them of (sacrificial) animals. So eat thereof and feed the wretched poor.
"They shall be eager to respond to your call to observe facts and events considered a source of knowledge, and to participate in the intercourse of life and envisage the spiritual and the deeply moving sacred events and associations dating back as the most ancient times." "And they will extoll and proclaim the glorious attributes of Allah throughout the predetermined days in appreciation of Allah's blessings, and be impelled to the feeling of gratitude and gratefulness for what He provided for them of cattle for sacrifice, and to fulfill what He has enjoined" Thus: "Eat there from if you may and feed the indigent and the needy who are in need of Zakat (alms), " for zakat is but the vehicle of prayer
to take part in rites that benefit them and to invoke the name of Allah on specific days over such livestock as He has provided for them to sacrifice. Eat the cattle, and feed the needy and poor.
so they may obtain the benefits ˹in store˺ for them, and pronounce the Name of Allah on appointed days over the sacrificial animals He has provided for them. So eat from their meat and feed the desperately poor.
In order to witness benefits for them and remember the name of Allah on known days over the domestic cattle He has provided for them, so eat of it and feed the unfortunate poor.
they will come to avail themselves of many a benefit, and to pronounce on the appointed days the name of God over the cattle which He has given them for food. Eat of their flesh, and feed the poor and the unfortunate
They may seek commercial benefits, and they shall commemorate GOD's name during the specified days for providing them with livestock. "Eat therefrom and feed the despondent and the poor."
so that they may receive benefits for themselves and to celebrate God's name on appointed days. He has provided [sacrificial] animals for their purposes. So eat of them and feed the miserable and poor.
so that they may receive benefits for themselves and to celebrate God’s name on appointed days. He has provided [sacrificial] animals for their purposes. So eat of them and feed the miserable and poor.
To witness benefits for them, and mention Allah’s name in known days over what He had livelihood them from the animal livestock. So, eat from it, and feed the miserable, the poor.
That they may witness advantages for them and mention the name of Allah during the appointed days over what He has provided them of the cattle quadrupeds (for sacrifice), then eat of them and feed the wretched poor
so that they might experience much that shall be of benefit to them, and that they might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them. Eat, then, of such [sacrificed cattle] and feed the unfortunate poor.
So that they might see with their own eyes and experience what benefits the Divine System holds for them (in addition to uniting them in the common bond of humanity). And they shall commemorate Allah's Name collectively during the specified days of Hajj; and over the livestock He has bestowed upon them. Then host one another with the livestock (to make the Congregation self-sufficient in the food resource). Eat and feed the distressed poor (regardless of whether they are in the congregation or elsewhere)
That they may witness advantages for them and mention the name of Allah during stated days over what He has given them of the cattle quadrupeds, then eat of them and feed the distressed one, the needy
`That they may witness the benefits provided for them and may mention the name of ALLAH, during the appointed days, over the quadrupeds of the class of cattle that HE has provided for them. So eat thereof and feed the distressed and the needy
that they may witness benefits for them and mention the Name of God, during known days, over the four-legged cattle He has provided them. So eat thereof, and feed the wretched poor
"That they may see the rewards for themselves, and celebrate the Name of Allah, through the appointed Days over the (sacrifice of the) cattle which He has provided for them: Then (you) eat from there and feed the poor in need
To witness benefits, and to commemorate God’s name during the known days, for providing them with livestock. So, eat from them and feed the destitute poor.
That they may witness the benefits for themselves, and celebrate the name of God during the appointed days, for providing them with the animal livestock. So eat from it, and feed the unfortunate poor
That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor
That they may witness advantages for them, and mention the name of God on well-known days over what He has provided them of the beast of cattle, So eat thereof and feed the distressed, the needy.
"That they may witness the benefits (provided) for them, and celebrate the name of God, through the Days appointed, over the cattle which He has provided for them (for sacrifice): then eat ye thereof and feed the distressed ones in want
"That they may witness the benefits (provided) for them, and celebrate the name of Allah, through the Days appointed, over the cattle which He has provided for them (for sacrifice): then eat ye thereof and feed the distressed ones in want
ثُمَّ لۡیَقۡضُوا۟ تَفَثَهُمۡ وَلۡیُوفُوا۟ نُذُورَهُمۡ وَلۡیَطَّوَّفُوا۟ بِٱلۡبَیۡتِ ٱلۡعَتِیقِ ٢٩
so let the pilgrims perform their acts of cleansing, fulfil their vows, and circle around the Ancient House.’
Then let them complete their prescribed duties (of Hajj such as cut hair, take bath), perform their vows, and go around the ancient house (the Ka’bah at Makkah as Tawaf-e-Ziyarah).
Thereafter let them end their unkemptnesss and fulfil their vows and circumambulate the ancient House
Let them then attend to their persons and complete the rites of pilgrimage, fulfil their vows and circuit round the ancient House
Then let them end the filth (of their egos) and fulfill their vows and circumambulate the Ancient Houses (honorable – free house).”
Then they should end their state of self-neglect and fufil their vows and circle the Ancient House.´
Then let them do away with their untidiness, and fulfill their vows, and go around the Ancient House
Thereafter let them tidy themselves up (by having their hair cut, removing their ihram (Hajj attire), taking a bath, and clipping their nails, etc.), and fulfill the vows (if they have made any, and complete other acts of the Pilgrimage), and go round the Most Ancient, Honorable House in devotion
Then let the people perform their needful rituals regarding the cleansing (of their bodies and shaving) and fulfill their voluntary promises made to Allah and perform the (last) circuit of the Ancient, Free, Invulnerable House
Let them then finish with their self-neglect and let them fulfil their vows, and go about the Ancient House.
Then they should do away with their dirtiness (by cleansing themselves) and fulfill their pledges and go around the ancient house (Ka’aba).
“Then let them complete their obligations, fulfill their vows, and go round the ancient shrine.”
“So let them complete the rites prescribed for them, make their promises, and circle the Ancient House.
Then let them end their untidiness and let them fulfill their vows and let them circumambulate the Ancient House.”
'Then let them finish the neglect of their persons, and let them pay their vows and make the circuit round the old House
They must then remove their dirt and fulfil their pledges and go around the Free House
Then let them complete their rituals and let them fulfill their vows and let them circumambulate around the ancient house.
Afterwards let them put an end to the neglect of their persons; and let them pay their vows, and compass the ancient house
Then let them make an end of their self-neglect, and let them pay their vows and go around the ancient House
Then, let the pilgrims accomplish their acts of cleansing, and let them fulfill their vows, and circumambulate the Ancient House
Then let them bring the neglect of their persons to a close, and let them pay their vows, and circuit the ancient House
Then let them remove the superfluous growths over them (like the projecting nails etc.), and unburden their vows, and circumambulate the Ancient House
Again, let them finish their ritual cleanliness and live up to their vows and circumambulate the Ancient House.
Let them complete their prescribed duties, fulfill their vows, and walk around the ancient house.
Then they should accomplish their needful acts of shaving or cutting their hair and taking a bath, fulfill their vows and go for Tawaf-e-Ziyarah to the Ancient House
Thereafter, let them tidy up and fulfil their vows and circumambulate the Ancient House."
Then let them accomplish their needful acts of cleansing, and let them fulfil their vows and go round the Ancient House
Then let them complete the rites and let them fulfill their vows and let them go round the ancient house (Kaaba),
Then let them attend to personal hygiene like cutting superfluous hair and nails, and let them fulfil their vows (like praying for their near and dear ones back home) and let them take rounds of the Ancient House
Then let them cleanse their dirt (i.e., cut their hair and nails on removing ihram, the Pilgrim attire), fulfil their vows (or the remaining prescribed rituals of Pilgrimage) and make (the prescribed visitation) circumam-bulation of Allah’s Ancient House (the Ka‘ba)
Then let them complete their duties and fulfill their vows, and let them partake at the ancient sanctuary
Then let them complete their duties and fulfill their vows, and let them traverse at the ancient Sanctuary
Then let them complete their duties and fulfill their vows, and let them be directed to the ancient Sanctuary.
Then they should carry out/accomplish (remove/cleanse) their filth/dirt , and they should fulfill/complete their duties/vows (on themselves), and they should circle/walk around at the House/Home, the Honoured/Ancient
Thereafter let them bring to an end their state of self-denial, and let them fulfill the vows which they [may] have made, and let them walk [once again] around the Most Ancient Temple
Thereafter let them make an end of their unkemptness, and let them fulfill their vows, and let them circumambulate the Ancient House
Then let them make an end of their unkemptness and pay their vows and go around the ancient House
Let the pilgrims then neatly dress themselves, fulfil their vows, and walk seven times around the Kabah
Then, they must remove their dirt, and fulfill their vows, and make Tawaf of the Ancient House
Then let them complete the prescribed rites, perform their vows, and (again) circumambulate the ‘Ancient House’ (the Ka'bah in Mecca).
After that, let them attend to their personal needs, complete the rites (of ´Hajj´), fulfill their vows and go around the ancient house, the ´Kaaba´ _ (the rite of tawwaf)
Then let them complete the rites prescribed for them, fulfil the vows which they may have made and circumambulate the Ancient House.
"Thereafter they shall be permitted to remove the unwanted biological accumulations on their bodies -hair, dirt, nails, and to fulfill their promises and pay their vows -if any- and again go round the ancient Sacrosanct House in procession"
Then complete the rites of cleansing, fulfil the vows, and circle the Ancient House.
Then let them groom themselves, fulfil their vows, and circle the Ancient House.”
Then they complete their rituals and fulfil their pledges and go round the ancient house.
Then let the pilgrims tidy themselves, make their vows, and circle the Ancient House
They shall complete their obligations, fulfill their vows, and visit the ancient shrine.
So let the pilgrims perform their acts of purification and fulfill their vows. And then circle around the Ancient House."
So let the pilgrims perform their acts of purification and fulfill their vows. And then circle the Ancient House.â€
Then let them complete their prescribed duties (Rites of Hajj), and fulfill their vows, and to circumambulate around with the Ancient House.
Then let them get cleaned (smarten themselves) and fulfil their rows, and let them circumambulate the Ancient House (the Ka�bah)
Thereafter let them complete the rites prescribed for them, fulfil their vows, and again walk around the Ancient House.'
As they host one another, they shall consult to clean out their societies of individual and collective vices. And, design ways to fulfill their obligations as human beings. Then they shall walk around the Ancient House in their resolve
Then let them accomplish their needful acts of shaving and cleansing, and let them fulfil their vows and let them go round the Ancient House
`Then let them accomplish their needful acts of cleansing, and fulfill their vows, and go around the Ancient House.
Then let them be done with their untidiness, and fulfill their vows, and circumambulate the Ancient House.
"Then let them complete the specific rites stated for them, make their (sacred) vows, and go around (in Tawaf) the Ancient House (i.e., Kab’ah in Makkah)."
Then, let them complete their rites, fulfill their vows, and circumambulate the Ancient House.
Then let them perform their acts of cleansing, and fulfill their vows, and circle around the Ancient House
Then let them end their untidiness and fulfill their vows and perform Tawaf around the ancient House."
Then let them finish the neglect of their persons, and let them fulfil their vows and make the circuit round the old house.'
"Then let them complete the rites prescribed for them, perform their vows, and (again) circumambulate the Ancient House."
"Then let them complete the rites prescribed for them, perform their vows, and (again) circumambulate the Ancient House."
ذَ ٰلِكَۖ وَمَن یُعَظِّمۡ حُرُمَـٰتِ ٱللَّهِ فَهُوَ خَیۡرࣱ لَّهُۥ عِندَ رَبِّهِۦۗ وَأُحِلَّتۡ لَكُمُ ٱلۡأَنۡعَـٰمُ إِلَّا مَا یُتۡلَىٰ عَلَیۡكُمۡۖ فَٱجۡتَنِبُوا۟ ٱلرِّجۡسَ مِنَ ٱلۡأَوۡثَـٰنِ وَٱجۡتَنِبُوا۟ قَوۡلَ ٱلزُّورِ ٣٠
All this [is ordained by God]: anyone who honours the sacred ordinances of God will have good rewards from his Lord. Livestock have been made lawful to you, except for what has been explicitly forbidden. Shun the filth of idolatrous beliefs and practices and shun false utterances
That (prescribed duties of Hajj is the obligation that mankind owes to Allah) is, and those who honor the sacred rites of Allah, it is better for them with their Lord. The meat of cattle is made lawful to you, except what has already been mentioned to you. So shun the worshipping of idols and shun false statements.
Thus it is. And whosoever suspecteth the sacred ordinances of Allah, it shall be better for him with his Lord. And allowed unto you are the cattle, save that which hath been rehearsed unto you; so avoid the pollution of the idols, and avoid the word of falsehood
Apart from this, whoever respects the sacred ordinances of God, will find a better reward for him with his Lord. You are allowed to eat all cattle except those already mentioned to you. Avoid the repugnance of idols, and false and frivolous talk
Thus it is... Whoever respects that which is respectable by Allah and fulfills its requirements, this will be better for Him in the sight of his Rabb... Except that with which you have been informed, livestock (camel, cattle, sheep) has been made lawful to you... So abstain from the filth of idols and fabrications.
That is it. If someone honours Allah´s sacred things, that is better for him in his Lord´s sight. All livestock are permitted to you except what has already been recited to you. Have done with the defilement of idols and have done with telling lies.
That. And whoever venerates the sacraments of Allah, that is better for him with his Lord. You are permitted [animals of] grazing livestock except for what will be recited to you. So avoid the abomination of idols, and avoid false speech
All that (is what God ordained concerning the Hajj). So whoever venerates God’s sanctities will find it to be the best for him in his Lord’s sight. Cattle have been made lawful for you (for sacrifice and food) except what has already been mentioned to you (as unlawful). So, shun the loathsome evil of idol-worship and shun all words of falsehood (never say or consider or legislate anything contrary to revealed commandments concerning the lawful and the unlawful)
That is (the purpose behind the construction of the House), so he who honours the things declared sacred by Allah (will find that) it is good for him in the sight of his Lord. And (remember that) all the cattle are made lawful to you except those already mentioned to you (as unlawful in the Qur'an). And abstain from unclean practice of idolatry and shun false speech
All that; and whosoever venerates the sacred things of God, it shall be better for him with his Lord. And permitted to you are the flocks, except that which is recited to you. And eschew the abomination of idols, and eschew the speaking of falsehood
That is (the Hajj pilgrimage), and whoever honors God’s requirements (and restrictions), then it is better for him in his Lord's view. And the livestock are made lawful for you except what is read to you. So, avoid the filth of the idols, and avoid false words (and lies),
Thus it was (duties prescribed by God for mankind who owes this pilgrimage to the Lord.) A good reward is reserved for the one who honors the Lord’s commandments. The cattle have been made lawful to you, with the exceptions mentioned. Avoid the filthy practice of idol worshipping and avoid lying
Whoever honors the sacred rites of God, for him is good in the sight of his Lord. Permissible to you are livestock, except those mentioned to you, but avoid the abomination of idols, and avoid a word that is false
All that. And whoever venerates Allah’s inviolable rites, then it is good for him with his Lord. And livestock have been made lawful to youpl, except what is recited to you. So avoid the abomination of idols and avoid saying falsehood,
'That do. And whoso magnifies the sacred things of God it is better for him with his Lord. 'Cattle are lawful for you, except what is recited to you; and avoid the abomination of idols, and avoid speaking falsely
So it is; and whoever reveres the sacred things of Allah – that is then a goodness for him in the sight of his Lord; the inarticulate animals are lawful to you except those the forbidding of which is recited to you, therefore shun the filth of idols, and avoid false speech
And it is so that whoever shows reverence for things consecrated by Allah that indeed is best for him in the eyes of his Lord. And the cattle have been made lawful to you except that which is related to you [as unlawful in the book]. Therefore keep away from the loathsome impurities of the idols and keep away from the word of false witnessing.
This let them do. And whoever shall regard the sacred ordinances of God; this will be better for him in the sight of his Lord. All sorts of cattle are allowed you to eat, except what hath been read unto you, in former passages of the Koran, to be forbidden. But depart from the abomination of idols, and avoid speaking that which is false: Being orthodox in respect to God
That do. And whoever magnifies the sacred things of Allah it is better for him with his Lord. Cattle are lawful for you, except that which has been recited to you. So shun the abomination of idols, and shun lying speech
All that; and whosoever venerates the sacred rites of Allah it shall be better for him with his Lord. The flocks are lawful to you, except that which is recited to you. Therefore, avoid the filth of idols and avoid speaking falsely
This do. And he that respecteth the sacred ordinances of God, this will be best for him with his Lord. The flesh of cattle is allowed you, save of those already specified to you. Shun ye, therefore, the pollutions of idols; and shun ye the word of falsehood
This (completes the essential programme). And whoever honours the sacred things of Allah, so it is better for him in the Sight of His Nourisher-Sustainer. And the quadrupeds have been made lawful to you except what is mentioned to you (as exceptions). So shun the abomination of the idols, and shun (every) false statement
That was commanded! Whoever holds the sacred things of God in honor, then, that is better for him with his Lord. And permitted to you were the flocks, but what will be recounted to you. So avoid the disgrace of graven images and avoid saying the untruth.
That’s the way it should be. As for the one who honors the sacred rites of Allah, it is good in the sight of his/her Lord. Lawful for you are food animals with the exceptions mentioned to you. Avoid the abomination of idols, and shun the word that is false.
This was the object for which the Ka’bah was built, and whoever honors the sacred rites of Allah, it is good for him in the sight of his Lord. The meat of cattle is lawful to you, except what has already been mentioned to you; therefore, shun the abomination of idols and shun all false statements
Such (was the purpose of building the Kabah). Whosoever, then, venerates Allah´s sanctities will find it to be good for him in the sight of his Lord. Cattle have been made lawful for you except those mentioned to you (as unlawful). So shun the abomination of idols and shun all words of falsehood
That (shall be so). And whoever respects the sacred ordinances of Allah, it is good for him with his Lord. And the cattle are made lawful for you, except that which is recited to you, so shun the filth of the idols and shun false words
(let it be like) that. And whoever respects the sacred things of Allah, it is better for him with his Fosterer. And the cattle are made lawful to you except that which has been read to you. So avoid the uncleanliness of the idols and avoid false speech,
And so it is better for anyone, in the eyes of his Lord, that he honours Allah's injunctions. And the cattle — except for what are mentioned to you — are made lawful for you. Avoid then the abomination of the idols and utter no falsehood
That is (the command). And whoever venerates the things sanctified before (the presence of) Allah, that is better for him in the sight of his Lord. (All) the cattle (i.e., quadrupeds) are made lawful for you except those whose prohibition has been recited to you. So always keep away from the filth of idols and guard yourselves against telling lies
Thus, and whosoever honours God's restrictions, then it is better for him with His Lord. And the livestock is made lawful for you except what is recited upon you. So avoid the foulness of idols and avoid saying false statements
Thus, and whoever honors the restrictions of God, then it is better for him with His Lord. And the livestock has been made lawful for you; except what is being recited to you; so avoid the taint of idols and avoid saying false statements
Thus, and whoever honors the prohibitions of God, then it is better for him with his Lord. And permitted for you are the cattle; except what is being recited to you; so avoid the foulness of idols and avoid saying false statements.
That and who magnifies/makes great God's ordered prohibitions, so it is better for him at his Lord, and the camels/livestock is permitted/allowed for you, except what is being read/recited on (to) you, so avoid the obscenity/filth from the idols/idolized statues, and avoid the lie's/falsehood's word/opinion and belief
All this [is ordained by God]; and if one houours God’s sacred commandments, it will redound to his own good in his Sustainer’s sight. And all [kinds of] cattle have been made lawful to you [for sacrifice and food], save what is mentioned to you [as forbidden]. Shun, then, [all that God has forbidden and, most of all,] the loathsome evil of idolatrous beliefs and practices; and shun every word that is untrue
That is (the Command); and whoever (constantly) magnifies the inviolable (Rites) of Allah, then it will be most charitable for him in the Providence of his Lord. And the cattle are made lawful to you, except that which is recited to you. So avoid the abomination of graven images, and avoid the speaking of forgery
That (is the command). And whoso magnifieth the sacred things of Allah, it will be well for him in the sight of his Lord. The cattle are lawful unto you save that which hath been told you. So shun the filth of idols, and shun lying speech
Such are the regulations of hajj. To respect the prohibitions of God is a virtuous deed in the sight of one's Lord. Consuming the flesh of certain animals is made lawful for you. Stay away from wickedness, idols, and false words
Having said that, whoever observes reverence of the things sanctified by Allah, it is good for him with his Lord. And permitted to you are the cattle, except those mentioned to you through recitation (of the verses). So refrain from the filth of the idols and refrain from a word of falsehood
That (is the command). Whosoever venerates the sacred ordinances of Allâh, it will be better for him in the sight of his Lord. Lawful to you (for food in Pilgrimage) are cattle, except what is recited to you, so shun the filth of the idols, and shun all words of falsehood.
That was the purpose of ´Kaaba´! According to your Lord, honoring the obligations imposed by Allah is really better for you. It is allowable for you to eat the flesh of the (sacrificial) animals, except those you were informed about earlier. So, shun the filth of idolatry and steer clear of the false statement
That (is the command). And whosoever venerates the sacred ordinances of Allâh, it will be better for him in the sight of his Lord. The cattle are made lawful unto you (for food) except for that which He has already mentioned to you. Now, therefore, shun the filth of the idols, and shun all words of falsehood.
So be it, and he who honours what Allah has ordained to be observed will have accomplished what is laudable and acceptable to Him And in that connection, the flesh of cattle has been rendered lawful to you -camels, cows, sheep and the like animals reared for food- except those designated to you as forbidden. And avoid sacrificing animals under the immolation to idols. They are an abomination, and avoid telling a falsehood as well as the intentional assertion of what is false
Anyone who respects the sacred rites of Allah shall fare better in the Lord’s sight. Livestock is lawful for you except ones already mentioned. Stay away from the impurity of idols, and words of falsehood.
That is so. And whoever honours the rituals of Allah, it is best for them in the sight of their Lord. The ˹meat of˺ cattle has been made lawful for you, except what has ˹already˺ been recited to you. So shun the impurity of idolatry, and shun words of falsehood.
This is how it is, and whoever honours the prohibitions of Allah, it is better for him with his Lord, and you are permitted the cattle except that which has been revealed to you, so shun the abomination of idols and shun false speech.
Such is God‘s commandment. He that reveres the sacred rites of God shall fare better in the sight of his Lord. The flesh of cattle is lawful for you, except for that which has been specified before. Guard yourselves against the abomination of idols; and avoid the utterance of falsehoods
Those who reverence the rites decreed by GOD have deserved a good reward at their Lord. All livestock is made lawful for your food, except for those specifically prohibited for you. You shall avoid the abomination of idol worship, and avoid bearing false witness.
All of that [has been commanded]. As for anyone who honors the sacred ordinances of God, it is good for him in the sight of his Lord. Livestock have been permitted to you, except what has been explicitly forbidden. So turn away from the filth of idols, and turn away from telling lies
All of that [has been commanded]. Whoever honors the sacred ordinances of God, it is good for him in the sight of his Lord. Livestock has been permitted to you, except what has been explicitly forbidden. So turn away from the filth of idols, and turn away from telling lies
That, and whoever venerates Allah’s forbidden, so it is goodness for him with his Lord. And all the livestock are permitted (Halal) for you, except what is recited upon you. So, avoid the abomination from the idols, and avoid the perjury’s say.
Such (is the pilgrimage); and whoever magnifies the sacred things of Allah, it is better for him with his Lord; and the cattle are made lawful for you save that which has been recited to you, therefore avoid the filth of the idols and avoid false speech
All this [is ordained by God]. Whoever honours God's sanctities, it will be better for him with his Lord. All kinds of cattle have been made lawful to you, except for what is specified to you [as forbidden]. Shun, then, the loathsome evil of idolatrous beliefs and practices; and shun every word that is untrue.
All this is the purpose of Hajj. Whoever will honor these Directives and Limitations, it will be well for him in the Sight of his Lord. The livestock here is lawful food for you except for those already prohibited (2:173), (5:3), (6:145), (16:115). You shall avoid idol worship in any form, and abstain from bearing false witness. Avoid all things that bring your progress to a standstill. Lying, bearing false witness and flamboyant behavior are specifically forbidden at this congregation to prevent nullification of the grand objective (Rijs, Awthan, Zoor encompass all the stated meanings)
That (shall be so); and whoever respects the sacred ordinances of Allah, it is better for him with his Lord; and the cattle are made lawful for you, except that which is recited to you, therefore avoid the uncleanness of the idols and avoid false words
That is ALLAH's commandment. And whoso honours the things declared sacred by ALLAH, it will be good for him with his Lord. And the eating of the flesh of all cattle is made lawful to you except that which has already been announced to you in the Qur'an. Shun, therefore, the abomination of idols, and shun all words of untruth
Thus it is. And whosoever magnifies the sacred things of God, that is better for him in the eyes of his Lord. Cattle are permitted you, save that which is recited unto you. So shun the filth of idols, and shun false speech
Like this (is the pilgrimage): Whoever (respectfully) obeys the sacred duties (rites) of Allah, for him, this is good in the sight of his Lord. Lawful to you (for food during pilgrimage) are cattle, except those mentioned to you (before): But avoid all the (intensely) hateful things about idols, and avoid the word that is not true—
Such is the commandment. Whoever venerates the sacred rites of God, it’s best for him with his Lord. Livestock is permissible for you, except for those explicitly prohibited. Shun the filth of idols, and avoid false speech.
All that. Whoever venerates the sanctities of God—it is good for him with his Lord. All livestock are permitted to you, except what is recited to you. So stay away from the abomination of idols, and stay away from perjury
That [has been commanded], and whoever honors the sacred ordinances of Allah - it is best for him in the sight of his Lord. And permitted to you are the grazing livestock, except what is recited to you. So avoid the uncleanliness of idols and avoid false statement
That. And whoever magnifies the sacred things of God, then it is better for him with his Lord. Cattle are lawful for you, except what is recited to you; and avoid the uncleanness of the idols, and avoid speaking falsely,
Such (is the Pilgrimage): whoever honours the sacred rites of God, for him it is good in the Sight of his Lord. Lawful to you (for food in Pilgrimage) are cattle, except those mentioned to you (as exception): but shun the abomination of idols, and shun the word that is false,
Such (is the Pilgrimage): whoever honours the sacred rites of Allah, for him it is good in the Sight of his Lord. Lawful to you (for food in Pilgrimage) are cattle, except those mentioned to you (as exception): but shun the abomination of idols, and shun the word that is false,
حُنَفَاۤءَ لِلَّهِ غَیۡرَ مُشۡرِكِینَ بِهِۦۚ وَمَن یُشۡرِكۡ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَاۤءِ فَتَخۡطَفُهُ ٱلطَّیۡرُ أَوۡ تَهۡوِی بِهِ ٱلرِّیحُ فِی مَكَانࣲ سَحِیقࣲ ٣١
Devote yourselves to God and assign Him no partners, for the person who does so is like someone who has been hurled down from the skies and snatched up by the birds or flung to a distant place by the wind
Be upright to Him and don’t associate partners to Him. Those who assign partners to Allah, it is as if they had fallen from the sky, and the birds had snatched them, or the wind had thrown them to a far off place,
Reclining unto Allah, not associating aught with Him. And whosoever associateth aught with Allah, it is as though he had fallen from the heaven and the birds had snatched him, or the wind had blown him to a place remote
Turn uprightly to God without ascribing compeers to Him; for he who associates any one with God is like a thing that falls from the sky and is either snatched away by birds or carried far away by the wind
Do not associate anything to Allah (do not assume other gods besides Him)! Whoever associates partners to Allah, one’s essential reality with His Names, he is like one who has fallen from the sky and is snatched by a bird or carried away to a distant place by the winds.
Be people of pure natural belief in Allah, not associating anything else with Him. As for anyone who associates others with Allah, it is as though he had fallen from the sky and the birds had seized him and carried him away or the wind had dropped him in a distant place.
as persons having pure faith in Allah, not ascribing partners to Him. Whoever ascribes partners to Allah is as though he had fallen from a height to be devoured by vultures, or to be blown away by the wind far and wide
Being believers of pure faith in God, without associating any partners with Him. Whoever associates any partners with God, it is as if he fell down from heaven, and thereupon the wild birds of prey snatch him away, or the wind blows him away into a distant, abysmal ditch (causing him to be shattered into pieces)
Remaining upright (devoting yourselves in worship and obedience entirely) to Allah, not associating anything with Him. Indeed, he who associates anything with Allah falls, as it were, from on high, and either the birds snatch him away or the wind blows him off to some deep place very far away
being men pure of faith unto God, not associating with Him anything; for whosoever associates with God anything, it is as though he has fallen from heaven and the birds snatch him away, or the wind sweeps him headlong into a place far away
being monotheist for God, not associating (any partner) with Him. Whoever associates (any partner) with God, then it is as if he falls from the sky and the birds snatch him, or the wind blows him to a remote place.
Maintain your sincere devotion to the Lord. Do not worship none beside Him. The one who worships beside God, is like the person who falls from the sky ending up either being snatched by the vultures or carried away by the wind to a far off place
Be true in faith to God, and never assign partners to Him. If anyone assigns partners to God, it is as if he had fallen from heaven, and had been snatched up by birds, or the wind had blown and thrown him into a distant place
turning to Allah, away from all that is false, without associating anything with Him. And whoever associates anything with Allah—it is as though he has fallen from the sky so that the birds snatch him or the wind sweeps down with him to a far-off place.
being 'Hanifs to God, not associating aught with Him; for he who associates aught with God, it is as though he had fallen from heaven, and the birds snatch him up, or the wind blows him away into a far distant place
Devoting yourself to Allah, not ascribing any partner to Him; and whoever ascribes partners to Allah is as if he has fallen from the sky and the birds snatch him or the wind blows him away to a far-off place
Devoted to the worship of Allah and not ascribing partners to Him. But whoever ascribes partners to Allah, it is as though he has fallen down from the heaven and the birds snatch him or the wind carry him to a far distant place.
associating no other god with Him; for whoever associateth any other with God, is like that which falleth from heaven, and which the birds snatch away, or the wind bloweth to a far distant place
Turning unto Allah only, not associating aught with Him; for he who associates aught with Allah, it is as though he had fallen from heaven, and the birds snatch him up, or the wind blows him away into a far distant place
being of pure faith to Allah, not associating anything with Him. He who associates others with Allah is like he who falls from heaven and is snatched away by the birds or carried by the wind to some faroff place
Sound in faith Godward, uniting no god with Him; for whoever uniteth gods with God, is like that which falleth from on high, and the birds snatch it away, or the wind wafteth it to a distant place
becoming Hunafa lillah (strictly Unitarian to Allah) — not associating partners unto Him. And whoever sets partners to Allah, so it is as if he had fallen from the sky and a bird had caught him (as feed), or the wind drives him to a place completely uninhabited
Turn to God as monotheists not with Him as ones who are polytheists. And whoever ascribes partners with God, it is as if he fell down from heaven and the birds snatch him or the wind hurled him to ruin in a place far away.
Be true in faith to Allah, and never assign partners to Allah. If anyone assigns partners to Allah, he/she is as if he/she had fallen from the sky and been snatched by birds or by a swooping wind and then thrown into a distant place.
Dedicate yourselves to Allah and do not commit shirk with Him: for anyone who commits shirk, it is as though he had fallen from the sky; then his body is either snatched away by birds or carried away by the wind to some far-off place
Become exclusively devoted to Allah, ascribing Divinity to none other than Him. Whoso ascribes Divinity to aught beside Allah, it is as though he fell down from the sky whereafter either the birds will snatch him away, or the wind will sweep him to a distant place (causing him to be shattered to pieces)
Being unright for Allah, not associated aught with Him. And whoever associates (aught) with Allah, it is as if he had fallen from on high, then the birds had snatched him away, or the wind had carried him off to a distant place
being upright for Allah without associating partners with Him. And whoever associates partners with Allah, it is as if he has fallen from the sky, then the birds snatch him away or the wind drops him in a far off place.
Stand firm and upright for Allah, and worship none but Him. And he who worships anyone/anything besides Allah, it is as though he had fallen from the skies, and the bird has snatched him away or the wind carried him off to a distant place.h
Devote yourselves wholly to Allah alone, not associating (anything as) partner with Him. And whoever associates anything as partner with Allah, (his case is as if) he fell from the sky, then birds snatched him up, or the wind blew him away down into a distant place
Monotheists to God, not setting up anything with Him. And whosoever sets-up partners with God, then it is as if he has fallen from the sky and the birds snatch him or the wind takes him to a place far off
Monotheists to God, not setting up anything with Him. And whoever sets up partners with God, then it is as if he has fallen from the sky and the birds snatch him or the wind takes him to a place far off
Monotheists to God, not setting up anything with Him. And whoever sets up partners with God, then it is as if he has fallen from the sky and the birds snatch him or the wind takes him to a place far off.
Submitters/Unifiers of God to God not sharing/taking partners with Him, and who shares/makes partners with God, so as if/though he fell down from the sky/space, so the birds snatch him, or the wind/breeze falls/drops with him in a far and remote place/position
[inclining] towards God, [and] turning away from all that is false, without ascribing divine qualities to aught beside Him: for he who ascribes divinity to aught but God is like one who is hurtling down from the skies - whereupon the birds carry him off, or the wind blows him away onto a far-off place
Being unswervingly upright towards Allah, without associating with Him (anything). And whoever associates with Allah (anything), then it is as though he has collapsed from the heaven, so the birds snatch him away, or the wind sweeps down with him into a far-off place
Turning unto Allah (only), not ascribing partners unto Him; for whoso ascribeth partners unto Allah, it is as if he had fallen from the sky and the birds had snatched him or the wind had blown him to a far-off place
As the upright servants of God, do not consider anything equal to God. To consider things equal to God is like one falling from the sky who is snatched away by the birds or carried away by a strong wind to a far distant place
standing upright for (the obedience of) Allah, not ascribing any partner to Him. Whoever ascribes a partner to Allah, it is as if he falls down from the sky, and either the birds snatch him, or the wind drives him away to a far off place
Be upright servants of Allâh, not associating with Him anything. Whosoever associates any partners with Allâh- it is as though he had fallen from the sky, then the birds had snatched him away, or the wind had blown him away into a deep ravine.
(Forsaking all else and) without ascribing partners to Him, be a true believer in Allah. Ascribing partners to Him is like falling from the sky and being snatched up by the birds along the way; or being carried off by a tornado to be dropped off in a remote place
Having a deep, pure, focused Faith in Allâh, don’t associate with Him anything. Whosoever associates any partners with Allâh - it is as though he had fallen from the sky, then the birds snatch him away, or the wind blows him off to a far distant place.
Sincerely maintaining the precepts of Allah's system of faith and worship authoritatively established by Him and not incorporating with Him other deities. And he who incorporates with Him other deities shall stand similitude exact of someone who has fallen from heaven and been snatched by the birds of prey -which make a rapid sweeping descent upon its prey- or been swept away by a storm in its fury to a distant and far off place
Incline towards Allah without associating partners with Him. The one who associates partners with Allah, is like the one fallen from the sky, and birds snatch at him, or like the wind that carries him off to a faraway place.
Be upright ˹in devotion˺ to Allah, associating none with Him ˹in worship˺. For whoever associates ˹others˺ with Allah is like someone who has fallen from the sky and is either snatched away by birds or swept by the wind to a remote place.
Sincerely devoted to Allah without associating anything with Him, and whoever associates anything with Allah, it is as if he falls out of the sky and the birds snatch him or the wind blows him to a remote place.
Dedicated to God, and serving none besides Him: he that serves other deities besides God is like him who falls from heaven and is snatched off by the birds or carried away by the wind to some far-off region
You shall maintain your devotion absolutely to GOD alone. Anyone who sets up any idol beside GOD is like one who fell from the sky, then gets snatched up by vultures, or blown away by the wind into a deep ravine.
inclining [only] to God, not associating [anything] with Him. And he who associates others with God- it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place.
inclining [only] to God, not associating [anything] with Him. And he who associates others with God- it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place.
Monotheist for Allah, not associating with Him. And whoever associates with Allah, it is as though he has fallout from the sky, so he is snatched by the birds, or is plummeted by the wind to an abysmal place.
(Fulfil the rites of Hajj while) being true in Faith for Allah, not associating (anything) with Him, and whoever associates with Allah (anything), it is as though he had fallen from heaven and the birds snatch him away, or the wind carries him off to a far distant place
Be true to God, turning away from all that is false, associating no partners with Him. For he who associates partners with God is like one who is hurling down from the skies; whereupon he is snatched by the birds, or blown away by the wind to a far-off place.
Turn to Allah alone, associating none with Him. For whoever ascribes partners to Allah, it is as if he has fallen from the sky and the birds snatch him or the wind blows him to far-off places
Being upright for Allah, not associating aught with Him and whoever associates (others) with Allah, it is as though he had fallen from on high, then the birds snatch him away or the wind carries him off to a far-distant place
Devoting all your worship and obedience to ALLAH, not associating anything with HIM. And whoso associate anything with ALLAH, falls, as it were, from a height, and the birds snatch him away or the wind blows him away to a far off-place
as ?anifs before God, not ascribing partners unto Him. And whosoever ascribes partners unto God, it is as if he fell from the sky and the birds snatched him, or the wind swept him away to a place far off
Being true in faith to Allah and never assigning partners to Him: If (anyone) assigns partners to Allah, it is as if he had fallen from heavens and been snatched up by birds, or (as if) the wind had snatched (him) and thrown him into a faraway place
Being devoted to God, not associating anything with Him. Whoever associates partners with God, it is as though he has fallen from the sky and is either snatched by birds or carried away by the wind to a distant place.
Being true to God, without associating anything with Him. Whoever associates anything with God—it is as though he has fallen from the sky, and is snatched by the birds, or is swept away by the wind to a distant abyss
Inclining [only] to Allah , not associating [anything] with Him. And he who associates with Allah - it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place
Being upright to God not associating partners with Him. And whoever associates partners with God, then it is as though he has fallen from the sky, and the birds snatch him up, or the wind blows him away in a far distant place.
Being true in faith to God, and never assigning partners to Him: if anyone assigns partners to God, is as if he had fallen from heaven and been snatched up by birds, or the wind had swooped (like a bird on its prey) and thrown him into a far- d istant place
Being true in faith to Allah, and never assigning partners to Him: if anyone assigns partners to Allah, is as if he had fallen from heaven and been snatched up by birds, or the wind had swooped (like a bird on its prey) and thrown him into a far-distant place
ذَ ٰلِكَۖ وَمَن یُعَظِّمۡ شَعَـٰۤىِٕرَ ٱللَّهِ فَإِنَّهَا مِن تَقۡوَى ٱلۡقُلُوبِ ٣٢
All this [is ordained by God]: those who honour God’s rites show the piety of their hearts
and whoever honors the Symbols of Allah, then it is truly from the piety of the heart.
Thus it is. And whosoever respecteth the rites of Allah, then verily it is from piety of the hearts
All this, and honouring the offerings to God, comes from purity of heart
Thus it is... Whoever respects and obeys the rules of Allah, indeed that is the result of consciousness seeking protection.
That is it. As for those who honour Allah´s sacred rites, that comes from the taqwa in their hearts.
That. And whoever venerates the sacraments of Allah —indeed that arises from the Godwariness of hearts
That (is the truth itself). And whoever venerates the public symbols and rituals set up by God (such as Jumu‘ah and ‘Id Prayers, call to the Prayer, Sacrifice, and the rites of the Pilgrimage), surely it is because of the true piety and God-consciousness of their hearts
That is (the law which you should bear in mind). He who respects Symbols appointed by Allah, will find that this (respect) proceeds from and leads to the piety of hearts
All that; and whosoever venerates God's waymarks, that is of the godliness of the hearts
That is how it is, and whoever honors God’s rituals then indeed it is from self control of the hearts.
These are the mankind’s obligation to the Lord. Those who establish the Lord’s rituals, in fact demonstrate the piety of their heart
Whoever holds in honor the symbols of God, it should truly come from piety of heart
All that. And whoever venerates the rituals of Allah—it is indeed out of the hearts' mindfulness (of God).
'That - and he who makes grand the symbols of God, they come from piety of heart
So it is; and whoever reveres the symbols of Allah – this is then part of the piety of the hearts
So it is that whoever reveres the insignia of Allah, that truly comes from the reverence of Allah that is in the hearts.
This is so. And whoso maketh valuable offerings unto God; verily they proceed from the piety of men's hearts
That is his State. And he who honours the Symbols of Allah (and sacrificial animals), they come (or ought to come) from the piety of heart
All that; and, he who venerates the waymarks of Allah, surely it is from the piety of the hearts
This do. And they who respect the rites of God, perform an action which proceedeth from piety of heart
That (must be adhered to). And whosoever honours the symbols of Allah, then surely, it (flows) from the piety of the hearts
That was commanded! Whoever holds the waymarks of God in honor, then, it is, truly, from hearts filled with God-consciousness.
That’s the way it is. Whoever honors the symbols of Allah should do so from piety of heart.
so it is, and he who respects the Symbols of Allah, surely shows the piety of his heart
Such is the fact. And whoso venerates the sanctity of all that have been ordained as symbols of Allah surely does so because it is part of the true piety of the hearts
That (shall be so). And whoever respects the ordinances of Allah, this is surely from the piety of hearts
(It is like) that. And whoever respects the symbols of Allah, then certainly this (respect) is due to restraining the hearts (from evil).
And so when anyone honours the sacred rites/signs sanctioned by Allah, then it is of the acts that make hearts pious
That is the (command). And whoever venerates the signs of Allah (i.e., honouring those living beings, shrines, monumental sites, commands and prescribed duties known and recognized due to some pious association or link with Allah or Allah’s devoted servants), this (veneration) is of the Godwariness of hearts (only those whose hearts have been blessed with the fear of God venerate these signs)
Thus, and whoever honours the decrees of God, then it is from the piety of the hearts
Thus, and whoever honors the symbols of God, then it is from the piety of the hearts
Thus, and whoever honors the rites of God, then it is from the piety of the hearts.
That and who magnifies/makes great God's methods/ways of worship, so that it truly is from the hearts'/minds' fearing/obedience of God
This is [to be borne in mind]. And anyone who honours the symbols set up by God [shall know that] verily, these [symbols derive their value] from the God-consciousness in the [believers’] hearts
That (is the Command); and whoever (constantly) magnifies the waymarks of Allah, then surely it is of the piety of the hearts
That (is the command). And whoso magnifieth the offerings consecrated to Allah, it surely is from devotion of the hearts
To respect the symbols of God is the sign of a pious heart
Having said that, if one observes the sanctity of the symbols of Allah, then such things emanate from the piety of the hearts
That (is the command). Whosoever venerates the symbols of Allâh- it definitely demonstrates the piety of the hearts.
That is the reality! The sanctity for the symbols of Allah surely comes from the piety within one´s heart
That (is the command). Whoever venerates the symbols of Allâh- it surely demonstrates the unfeigned piety of the hearts.
So be it, and he who honours Allah's sacred acts and rites and turns his thoughts upon the duties owed to Him will have won Allah's affection; for honouring Allah's rites is an endearment of the hearts reflective of piety
Anyone who respects Allah’s symbols, displays true piety of the heart.
That is so. And whoever honours the symbols of Allah, it is certainly out of the piety of the heart.
This is how it is, and whoever honours the rites of Allah, it is from the awareness of the hearts.
Even such is he. He that reveres the offerings made to God shows the piety of his heart
Indeed, those who reverence the rites decreed by GOD demonstrate the righteousness of their hearts.
Thus it is; and whoever venerates the sacred rites of God-[their acts] proceed from a pious heart.
Thus it is, and whoever venerates the sacred rites of God—[their acts] proceed from a pious heart.
That, and whoever venerates Allah’s symbols, so it is from the core's piety.
That (is the command); and whoever holds in honour the rites of Allah, verily it is (the reflection) of the piety of the hearts
This is [to be borne in mind]. Anyone who honours the symbols set up by God [shows evidence of] God-consciousness in people's hearts.
Such is his state. And anyone who honors the symbols set up by Allah must know that mere honoring these symbols is of no value without righteousness of the heart
That (shall be so); and whoever respects the signs of Allah, this surely is (the outcome) of the piety of hearts
The truth is that whoso honours the sacred Signs of ALLAH - that, indeed, proceeds from the righteousness of hearts
Thus it is. And whosoever magnifies the rituals of God, truly that comes from the reverence of hearts
(His condition is) like this: And for he who respects the Symbols of Allah, such (respect) should truly come from the devotion of the heart (to Allah)
So it is. Whoever venerates God’s symbols is from the purity of the hearts.
So it is. Whoever venerates the sacraments of God—it is from the piety of the hearts
That [is so]. And whoever honors the symbols of Allah - indeed, it is from the piety of hearts
That. And whoever magnifies the waymarks of God, then indeed, it is from piety of the hearts.
Such (is his state): and whoever holds in honour the symbols of God, (in the sacrifice of animals), such (honour) should come truly from piety of heart
Such (is his state): and whoever holds in honour the symbols of Allah, (in the sacrifice of animals), such (honour) should come truly from piety of heart
لَكُمۡ فِیهَا مَنَـٰفِعُ إِلَىٰۤ أَجَلࣲ مُّسَمࣰّى ثُمَّ مَحِلُّهَاۤ إِلَى ٱلۡبَیۡتِ ٱلۡعَتِیقِ ٣٣
Live-stock are useful to you until the set time. Then their place of sacrifice is near the Ancient House
You have in them (cattle for sacrifice) that benefit (such as milk) you for an appointed term, then (afterwards) they are brought for sacrifice to the ancient house (the Ka’bah).
For you in them are benefits for a term appointed, and thereafter the destination is toward the ancient House
, There are advantages for you in these (cattle) up to a time, then their place is the ancient House for sacrifice
There are benefits in them for you for an appointed time... Then they will reach the Ancient House (honorable free house, the House of Allah, the heart).
You can make use of the sacrificial animals until a specified time, and then their place of sacrifice is by the Ancient House.
You may benefit from them until a specified time. Then their place of sacrifice is by the Ancient House
There are benefits for you in them (the sacrificial animals offering of which in God’s cause is among Islam’s public symbols and rituals,) until the appointed term (of their sacrifice). Then their being carried for sacrifice (during the Hajj) ends in the sacred precincts of the Most Ancient, Honorable House
It is lawful for you to take benefits from these (cattle to be offered for sacrifice) for an appointed term (- they can be used for riding, carrying burdens, for milk etc.), then the lawful place of their sacrifice is by the Ancient, Free and Invulnerable House
There are things therein profitable to you unto a stated term; thereafter their lawful place of sacrifice is by the Ancient House
There are benefits in that (the livestock) for you for a limited period then their lawful place (of sacrifice) is at the ancient house (Ka’aba).
You have already benefited enough from your cattle (their milk, their wools, their giving rides to you,, etc.) before offering them as a sacrifice in the ancient shrine
In them you have benefits for a term appointed. In the end their place of sacrifice is near the Ancient House
In them are benefits for youpl for a stated term, then their place (of sacrifice) is towards the Ancient House.
'Therein have ye advantages for an appointed time, then the place for sacrificing them is at the old House.
In the cattle are benefits for you up to a fixed time and then they are to be brought to the Free House
In them are benefits for you till an appointed term and their final station is at the ancient house.
Ye receive various advantages from the cattle designed for sacrifices, until a determined time for slaying them: Then the place of sacrificing them is at the ancient house
Therein have you benefits for an appointed term. In the end the place for sacrificing them is near the Ancient House (Mina near the Kaaba)
In them, you have benefits until an appointed time. After their place of sacrifice is at the Ancient House
Ye may obtain advantages from the cattle up to the set time for slaying them: then, the place for sacrificing them is at the ancient House
For you therein are benefits (like milk, carrying of loads, means of conveyance and as mechanical force for watering the fields etc.) for an appointed term; (and) afterwards, their specified place (for being sacrificed in Allah’s Cause) is unto the Ancient House
For you in that is what profits for a term, that which is determined. Again, their place of sacrifice is at the Ancient House.
In (food animals) you have benefits for an appointed term. In the end, their place of sacrifice is near the ancient house.
You may benefit (by using their milk) from the cattle dedicated for sacrifice, until the time of their slaughter, then their place of sacrifice is near the Ancient House
You may derive benefit (from sacrificial animals) until an appointed time. Thereafter their place (of sacrifice) is near the Ancient House
Therein are benefits for you for a term appointed, then their place of sacrifice is the Ancient House
There are benefits for you in them till an appointed term, then their place of sacrifice is near the ancient house (the Kaaba).
You have benefits in them (cattle brought for sacrifice during the Hajj) for a time, and then their destination is the Ancient House
There are benefits for you in these (sacrificial animals) for a fixed term. Then they are to arrive at the Ancient House (the Ka‘ba for sacrifice)
In them are benefits to an appointed time, then their place is to the ancient sanctuary
In them are benefits to an appointed time, then their place is to the ancient Sanctuary
In them are benefits to an appointed time, then their place is to the ancient Sanctuary.
For you in it (are) benefits/uses to a named/identified term/time, then its place/destination (is) to the House/Home the Honoured/Ancient
In that [God-consciousness] you shall find benefits until a term set [by Him is fulfilled], and [you shall know that] its goal and end is the Most Ancient Temple
Therein are benefits for you to a stated term; thereafter their lawful destination (i.e., for sacrifice) is by the Ancient House
Therein are benefits for you for an appointed term; and afterward they are brought for sacrifice unto the ancient House
There are benefits for you in the (sacrificial offerings) of God until the appointed time when you slaughter them as your offering near the Ancient House
And for you there are benefits in them (the cattle) up to a specified time. Then their place of sacrifice is by the Ancient House
Therein are benefits for you for an appointed term; and afterward their lawful place of sacrifice is by the ‘Ancient House’.
You may benefit (from the sacrificial animals) for a while but then their place of sacrifice is near the ancient house
Therein are benefits for you for an appointed term; and afterward their lawful place of sacrifice is by the Ancient House.
You advantage yourselves of them up to a determined point of time then they are taken to where they belong, the Ancient Sacrosanct House, where they are sacrificed and pilgrimage will have had all its rites
There are benefits for you in those symbols for a designated period, the rites conclude at the place of sacrifice near the Ancient House
You may benefit from sacrificial animals for an appointed term, then their place of sacrifice is at the Ancient House.
They contain benefits for you until a fixed date, then they are delivered to the ancient house.
They are beneficial to you until a time decreed, then their place of sacrifice is by the Ancient House
The (livestock) provide you with many benefits for a period, before being donated to the ancient shrine.
You have benefits in these animals marked for sacrifice for a specified time; then, their place of sacrifice is at the Ancient House.
You have benefits in these animals marked for sacrifice for a specified time; then, their place of sacrifice is at the Ancient House.
For you within them are benefits till a named term. Then their place is toward the Ancient House.
You have benefits in them till an appointed time, then their place of sacrifice is by the Ancient House, (the ka�bah)
You have benefit in them for a term appointed; and in the end their place of sacrifice is near the Ancient House.
(The livestock during Hajj are a symbol of devotion to God.) In them are benefits for you. They carry you and your loads and their only place for sacrifice or donation is this Ancient House
You have advantages in them till a fixed time, then their place of sacrifice is the Ancient House
In these offerings are benefits for you for an appointed term, then their place of sacrifice is at the Ancient House
You shall have benefits in them, for a term appointed. Thereafter their lawful place of sacrifice shall be at the Ancient House
In these (cattle for sacrifice) you have benefits (the meat, hide, etc.) for a fixed time: In the end their place of sacrifice is near the Ancient House
There are benefits for you in them for a specified term; their final destination is the Ancient House.
In them are benefits for you until a certain time. Then their place is by the Ancient House
For you the animals marked for sacrifice are benefits for a specified term; then their place of sacrifice is at the ancient House
In them are benefits for you to a named term, then the place for sacrificing them is at the old house.
In them ye have benefits for a term appointed: in the end their place of sacrifice is near the Ancient House
In them ye have benefits for a term appointed: in the end their place of sacrifice is near the Ancient House
5
Sacrifices
وَلِكُلِّ أُمَّةࣲ جَعَلۡنَا مَنسَكࣰا لِّیَذۡكُرُوا۟ ٱسۡمَ ٱللَّهِ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِیمَةِ ٱلۡأَنۡعَـٰمِۗ فَإِلَـٰهُكُمۡ إِلَـٰهࣱ وَ ٰحِدࣱ فَلَهُۥۤ أَسۡلِمُوا۟ۗ وَبَشِّرِ ٱلۡمُخۡبِتِینَ ٣٤
We appointed acts of devotion for every community, for them to celebrate God’s name over the livestock He provided for them: your God is One, so devote yourselves to Him. [Prophet], give good news to the humbl
And for every nation We have appointed religious ceremonies so that they may mention the Name of Allah over the beast of cattle which He has given them (for food). Your one worthy of worship is One (Allah), to Him you submit, and (O Prophet) give glad tidings to those who obey Allah with humility;
And unto every community We appointed a ritual, that they mention the name of Allah over the beast cattle wherewith He hath provided them: and your God is One God, so unto Him submit. And bear thou glad tidings unto the humble
For every community We have ordained certain rites that they may commemorate the name of God by reading it over the cattle We have given them for sacrifice. Your God is one God, so be obedient to Him. Give good tidings to those who bow in obedience to God
And for every people We have appointed a place (of worship – as the requisite of the Rahman reality)... That which you think of as God is the One possessor of Uluhiyyah! So become aware of your submission to Him! And give good news to those who are susceptive to the awareness of submission and obedience!
We have appointed a rite of sacrifice for every nation so that they may invoke Allah´s name over the livestock He has given them. Your God is One God so submit to Him. Give good news to the humble-hearted,
For every nation We have appointed a rite that they might mention Allah’s Name over the livestock He has provided them. Your God is the One God. So submit to Him. And give good news to the humbl
For every believing community We have laid down sacrifice as an act of worship to be performed at a certain time and place. So they must pronounce God’s Name over what We have provided for them of cattle (while offering it). And (bear in mind that) your God is the One and Only God, so to Him alone submit yourselves wholly. And give glad tidings to the deeply devoted, humble servants –
And We have prescribed certain rites of sacrifice for every people that they may mention the name of Allah over the beasts of the family of cattle He has provided for them. So (O people!) your God is One God, therefore you should all submit to Him alone. And give glad tidings (of success) to the humble and the submissive ones (to Him)
We have appointed for every nation a holy rite, that they may mention God's Name over such beasts of the flocks as He has provided them. Your God is One God, so to Him surrender. And give thou good tidings unto the humbl
And for every community (of faith) We made a ritual (of sacrifice) so that they mention God’s name over what He provided them from the livestock animals. Your god is the One god, so submit to Him and give good news to those who humble themselves,
I have prescribed to each nation (and all of them, except the Muslims have forgotten) to sacrifice some animals of their cattle which I have given them at first place. Know that your God is the One and Only Lord. Submit yourself to Him. Let the obedient people know what a good destiny is awaiting them
To every people We appointed rites that they might mention the name of God over the sustenance He gave them from animals. And your God is One God, so submit your will to Him, and give the good news to those who humble themselves
And for every community We have appointed a rite, that they may commemorate Allah’s name over the livestock animals which He has provided for them. Thus yourpl God is One God, so to Him submit. And give glad tidings to the humble:
To every nation have we appointed rites, to mention the name of God over what He has provided them with of brute beasts; and your God is one God, to Him then be resigned, and give glad tidings to the lowly
And for every nation We have appointed a sacrifice, that they may mention the name of Allah over the inarticulate animal which He has provided them; so (remember) your God is One God, therefore submit only to Him; and give glad tidings (O dear Prophet Mohammed - peace and blessings be upon him) to the humble
Unto every nation We have assigned the rituals of sacrifice so that they may proclaim the names of Allah over that which He has provided them from the heads of cattle. Therefore your God is one deity so surrender your total being only for Him and give glad tidings to those who are most humble.
Unto the professors of every religion have We appointed certain rites, that they may commemorate the name of God on slaying the brute cattle which He hath provided for them. Your God is one God: Wherefore resign your selves wholly unto Him. And do thou bear good tidings unto those who humble themselves
To every nation have We appointed rites, that they may mention the name of Allah over the sustenance He has provided them from animals fit for food; and your God is one God; to Him then surrender, and give glad tidings to the humble
For every nation We have appointed a holy ritual, that they pronounce the Name of Allah over the beast of flocks which He has provided them. Your God isOne God; to Him surrender yourselves. Give glad tidings to the humble
And to every people have we appointed rites, that they may commemorate the name of God over the brute beasts which He hath provided for them. And your God is the one God. To Him, therefore, surrender yourselves: and bear thou good tidings to those who humble them,
And to all the communities We appointed the Rite that the people may mention the name of Allah over what We provided them as provision from the grazing quadrupeds. So your Ilah (God) is One Ilah. So you must submit (in Islam) to Him (Alone). And transmit glad tidings to Mukhbitin —
And for every community We assigned devotional acts that they may remember the Name of God over what We provided them of flocks of animals. And your God is One God. Submit to Him, and give thou good tidings to the ones who humble themselves,
To every people We appointed rituals so they could celebrate the name of Allah over what He gave them from animals. Your God is One God, so submit to Him. Give the good news to those who are humble.
For every nation We prescribed a way of sacrifice so that they may pronounce the name of Allah over the cattle which He has given them for food, your God is one God; so submit yourselves to Him as a Muslim, and give good news to the humble
For every people We have laid down a ritual of sacrifice (-although the purpose of the ritual is the same-) that they pronounce the name of Allah over the cattle He has provided them. Your Lord is One God; so submit yourselves to Him alone. And give, (O Prophet), glad tidings to those that humble themselves (before Allah)
And for every nation We appointed acts of devotion that they might mention the name of Allah on what He has given them of the cattle quadrupeds. So your God is One God, therefore to Him should you submit. And give good news to the humble
And for every community We have appointed rites of sacrifice that they may mention the name of Allah on that which He has provided them of the herbivorous cattle. And your God is One God therefore submit to Him and convey the good news to those who humble themselves, themselves,
And for every community We appointed a sacrificial rite that they may remember and mention Allah's name over what He has given them of the quadruped cattle. The Entity worthy of your worship then is One and Only. So to Him you all should submit. And give good tidings to the humble
And We have appointed a sacrifice for every people so that (at the time of sacrifice) they may invoke the Name of Allah over the cattle (i.e., quadrupeds) that Allah has provided for them. And your God is (only) One God, so submit to Him alone, and, (O Beloved,) give good news to those who remain submissive
And for every nation We have made a rite that they may mention God's name over what He has provided for them of the animal livestock. So your god is One god, so to Him surrender and give good tidings to those who obey
Andfor every nation We have established rites that they may mention the name of God over what He has provided for them of the animal livestock. Your god is One god; submit to Him and give good tidings to those who obey
And for every nation We have established a practice that they may mention the name of God for what He has provided for them of the animal livestock. Your god is One god; submit to Him and give good tidings to those who obey.
And to each/every nation We made/created a ritual or method of worship/familiar place , to mention/remember God's name on what He provided for them from quadrupeds of land and sea excluding felines the camels/livestock, so your God (is) one God, so to Him submit/surrender , and announce good news (to) the humble/tranquil
And [thus it is:] unto every community [that has ever believed in Us] have We appointed [sacrifice as] an act of worship, so that they might extol the name of God over whatever heads of cattle He may have provided for them [to this end]. And (always bear in mind:) your God is the One and Only God: hence, surrender yourselves unto Him. And give thou the glad tiding [of God’s acceptance] unto all who are humble –
And for every nation We have made a ritual that they may mention the Name of Allah over such brute cattle (Ancam includes) as He has provided them. So your God is One God; then to Him surrender and give good tidings to the venerating ones
And for every nation have We appointed a ritual, that they may mention the name of Allah over the beast of cattle that He hath given them for food; and your god is One God, therefor surrender unto Him. And give good tidings (O Muhammad) to the humble
To every nation We have given certain sacrificial rituals. Let them consecrate their sacrificial animals with His Name. Your God is One God and you must submit yourselves to His will. (Muhammad), give the glad news (of God's mercy) to the devoted servants of God
For every Ummah (religious community) We prescribed the act of sacrifice, so that they recite Allah‘s name over the provision He gave them from the cattle. So, your God is One God. Therefore, to Him alone you must submit. And give good news to those who turn to Him with humbleness
For every believing community, We have appointed sacrificial rituals in order to mention the name of Allâh over what We have provided for them of cattle (while offering it). Your God is the One and Only God, therefore you submit yourselves entirely (to him). (O’ Muhammad), give Joyful news to those who are obedient to Allâh!
Different people were given different rituals of slaughtering and invoking the name of Allah upon the animals He provides. But the fact is your God is only one God, so submit (only) to Him! Give the glad news to those who surrendered to Allah´s will with humility
For every Ummah, We have appointed a holy rite, that they may mention the name of Allâh over what We have provided for them of cattle (while offering them). Your God is the One and Only God, therefore you must hasten to submit to Him alone. And give good tidings to those who humble themselves.
And to every people did We authoritatively determine certain rites -of sacrifice- that they may use the sacred event to commemorate Allah's Name and perform the sacrifice under the immolation of His Name as a form of warm feeling of good will and gratitude for what He has provided for them of live stock reared for food. For indeed, your Allah is One and only. Therefore, conform your will to His will -in Islam-. Meanwhile, announce O Muhammad joyful tidings to those
We prescribed a rite of sacrifice for every community, so they may invoke the name of Allah over such livestock as provided for them. Your God is One God, so submit to Him. And, Messenger, give glad tidings to humble servants
For every community We appointed a rite of sacrifice so that they may pronounce the Name of Allah over the sacrificial animals He has provided for them. For your God is only One God, so submit yourselves to Him ˹alone˺. And give good news ˹O Prophet˺ to the humble:
And to every community We have given a sacrifice to mention the name of Allah over that which We have provided them with from the domestic cattle, so your Lord is a single god, so submit to Him and give good news to those who are humble.
For every community We have ordained a ritual, that they may pronounce the name of God over the cattle which He has given them for food. Your God is one God; to Him submit. Give joyful tidings to the humble
For each congregation we have decreed rites whereby they commemorate the name of GOD for providing them with the livestock. Your god is one and the same god; you shall all submit to Him. Give good news to the obedient.
We have appointed a rite [of sacrifice] for every nation, so that they may mention the name of God over whatever [sacrificial] animals He has provided them. Your god is one God, so submit to Him. And, give good news to the humble of heart-
We have appointed a rite [of sacrifice] for every nation, so that they may mention the name of God over whatever [sacrificial] animals He has provided them. Your god is one God, so submit to Him. And, give good news to the humble of heart-
And We set up a rite for every community, to mention Allah’s name over what He had livelihood them from the livestock animals. So, your God is One God, so for Him submit, and preach (Good tidings) to the reverenced ones.
And for every people We appointed a ritual that they may mention the name of Allah on what He has provided them of the cattle quadrupeds (as their sustenance) so your God is One God, therefore surrender unto Him, and give you glad tidings unto the humble
For every community We have appointed [sacrifice as] an act of worship, so that they might extol the name of God over whatever heads of cattle He may have provided for them. Your God is the One and Only God. Hence, surrender yourselves to Him. Give good news to those who are humble,
And to every community We have ordained rites that they might extol the Name of Allah over the sustenance He gave them from the livestock. But your God is the One and Only God. Therefore, submit to Him alone (22:67). And give glad news to all those who are humble
And to every nation We appointed acts of devotion that they may mention the name of Allah on what He has given them of the cattle quadrupeds; so your god is One God, therefore to Him should you submit, and give good news to the humble
And for every people WE have appointed rites of Sacrifice, that they might mention the name of ALLAH over the quadrupeds of the class of cattle that HE has provided for them. So your God is One God, therefore, submit ye all to HIM. And give thou glad tidings to the humble
For every community We have appointed a rite, that they might mention the Name of God over the four-legged cattle He has provided them. Your God is one God; so submit unto Him, and give glad tidings to the humble
And to every nation (and people) We have appointed rites (of sacrifice), so that they might celebrate the Name of Allah over the food He gave them from animals (fit for sacrifice). But your God is One (Allah); Then submit your will to Him (in Islam): And you give the good news to those who humble themselves (before Allah)—
We instituted a rite for every community so they may mention God’s name over the livestock He provided for them. Your God is One God, so surrender to Him, and give good news to the humble.
We have appointed a rite for every nation, that they may commemorate God's name over the livestock He has provided for them. Your God is One God, so to Him submit, and announce good news to the humble
And for all religion We have appointed a rite [of sacrifice] that they may mention the name of Allah over what He has provided for them of [sacrificial] animals. For your god is one God, so to Him submit. And, [O Muhammad], give good tidings to the humble [before their Lord]
And for every nation We have appointed rites, that they may mention the name of God on what He provided them of the beast of cattle; and your god is one god, so to Him submit, and give glad tidings to the humble,
To every people did We appoint rites (of sacrifice), that they might celebrate the name of God over the sustenance He gave them from animals (fit for food). But your God is One God: submit then your wills to Him (in Islam): and give thou the g ood news to those who humble themselves,
To every people did We appoint rites (of sacrifice), that they might celebrate the name of Allah over the sustenance He gave them from animals (fit for food). But your god is One God: submit then your wills to Him (in Islam): and give thou the good news to those who humble themselves,
ٱلَّذِینَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتۡ قُلُوبُهُمۡ وَٱلصَّـٰبِرِینَ عَلَىٰ مَاۤ أَصَابَهُمۡ وَٱلۡمُقِیمِی ٱلصَّلَوٰةِ وَمِمَّا رَزَقۡنَـٰهُمۡ یُنفِقُونَ ٣٥
whose hearts fill with awe whenever God is mentioned, who endure whatever happens to them with patience, who keep up the prayer, who give to others out of Our provision to them
those when Allah is mentioned, their hearts are filled with fear; those who are patient on whatever may befall on them (of calamities); who establish prayer, and they spend (in Allah’s Cause) out of what We have provided them.
Those---whose hearts, when Allah is mentioned, are filled with awe and who patiently endure that which befalleth them, and these who establish the prayer and of that wherewith We have provided them expend
Whose hearts are filled with awe when the name of God is mentioned before them, who endure with fortitude what befalls them, and fulfil their moral obligations, and expend of what We have given them
They are the ones, when the name ‘Allah’ is mentioned, to whom its meaning generates awe in their consciousness... They are the ones who are patient against what afflicts them, and who establish salat (prayer)... They give to others from the life sustenance with which We nourish them.
whose hearts quake at the mention of Allah, and who are steadfast in the face of all that happens to them, those who establish salat and give of what We have provided for them.
—those whose hearts tremble with awe when Allah is mentioned, and who are patient through whatever visits them, and who maintain the prayer and spend out of what We have provided them
Those whose hearts tremble with awe whenever God is mentioned, who are always patient with whatever ill befalls them, who always establish the Prayer in conformity with its conditions, and who spend (in God’s cause and for the needy) out of whatever We provide for them
Whose hearts are filled with awe when the name of Allah is mentioned and who are patiently persevering in whatever (of the afflictions) befalls them, and who observe Prayer and spend from that which We have provided them
who, when God is mentioned, their hearts quake, and such as endure patiently whatever visits them, and who perform the prayer, and expend of what We have provided them
those whose hearts are scared when God is mentioned, and they are patient about what happens to them, and they perform mandatory prayer, and they spend (in God's way) from what We have provided for them.
When such people hear the name of God, their hearts are filled with awe. They patiently deal with the difficulties of life, worship god on regular basis, and spend a part of what God has given them in the way of God (charity.
They are those whose hearts, when God is mentioned, are filled with awe. Who show patient perseverance over their afflictions, establish prayer, and give out of what We have bestowed upon them
those whose hearts tremble when Allah is mentioned, and those who endure patiently what has befallen them, and those who establish the prayer and spend from what We have provided for them.
whose hearts when God is mentioned are afraid, and to those who are patient of what befalls them, and to those who are steadfast in prayer and of what we have given them expend in alms
Those whose hearts fear when Allah is mentioned, and those who patiently endure whatever befalls them, and those who keep the prayer established, and who spend part of what We have provided to them
Those whose hearts overawe when Allah is mentioned and who bear with patience that which afflicts them and who establish the prayer while they spend from that which We have provided for them.
whose hearts, when mention is made of God, are struck with fear; and unto those who patiently endure that which befalleth them; and who duely perform their prayers, and give alms out of what We have bestowed on them
To those whose heart, when Allah is mentioned, are filled with awe, and to those who endure patiently all that befalls them, and to those who are steadfast in prayer and who spend of what We have given them
whose hearts, when Allah is mentioned, quake, who endure their misfortunes with patience, and establish their prayers, and spend of that which We have provided them
Whose hearts, when mention is made of God, thrill with awe; and to those who remain steadfast under all that be-falleth them, and observe prayer, and give alms of that with which we have supplied them
those: when Allah is mentioned (by reproducing the statements from Al-Kitab) their hearts get filled up in awe; and those who show patience and forbearance over what inflicted them, and who establish Salat and whatever We have provided them as provision — they spend
those who, when God was remembered, their hearts took notice and the ones who remain steadfast against whatever lit on them and the ones who perform the formal prayer and who spends out of what We provided them.
[Give the good news] to those whose hearts, when Allah is mentioned, are filled with fear, who show patience over their afflictions, attend to ritual prayer, and donate from what We have bestowed upon them.
whose hearts tremble at the mention of Allah; who endure adversity with patience, who establish Salah and spend in charity out of what we have given them
whose hearts shiver whenever Allah is mentioned, who patiently bear whatever affliction comes to them, who establish Prayer, and who spend (for good purposes) out of what We have provided them
Whose hearts tremble when Allah is mentioned, and who are patient in their afflictions, and who keep up prayer, and spend of what We have given them
who fear in their hearts when Allah is mentioned and who are patient on that which afflicts them and who establish worship (salat) and spend from that which We have provided them.
Those whose hearts tremble when Allah is mentioned, and those who are patienth over what afflicts them, and those who keep up the prayer as prescribed, and spend appropriately (as prescribed in the Qur'aan) out of what We have given them
(They are) the people whose hearts get into fear when Allah is mentioned, and they bear with fortitude whatever troubles touch them. And they establish Prayer, and give away out of what We have bestowed upon them
Those who, when God is mentioned, their hearts revere, and they are patient to what befalls them, and they hold the contact-method, and from what We provide them they spend
Those who, when God is mentioned, their hearts reverence, and they are patient to what befalls them, and they hold the contact prayer, and from what We provide them they spend
Those who, when God is mentioned, their hearts reverence, and they are patient to what befalls them, and they hold the Connection, and from what We provide them they spend.
Those whom if God was mentioned their hearts/minds became afraid/apprehensive, and the patient on what struck them , and the keeping up the prayers, and from what We provided for them they spend
all whose hearts tremble with awe whenever God is mentioned, and all who patiently bear whatever ill befalls them, and all who are constant in prayer and spend on others out of what We provide for them as sustenance
Who, when Allah is mentioned, their hearts are tremulous, and the patient ones (in face) of whatever afflicts them, and the ones keeping up the prayer and (who) expend of whatever We have provided them
Whose hearts fear when Allah is mentioned, and the patient of whatever may befall them, and those who establish worship and who spend of that We have bestowed on them
Those whose hearts are filled with awe on hearing about God, who exercise patience in hardships, who are steadfast in prayer, and who spend their property for the cause of God
those whose hearts are filled with awe when Allah is remembered, and who observe patience against whatever befalls them, and who are steadfast in Salah, and who spend (in the way of Allah) out of what We have given to them
They are the ones when Allâh is mentioned, their hearts tremble. They endure patiently whatever may befall them, establish the regular Prayer and expend of what We have provided them.
Such are they that their hearts are filled with fear when reminded of Allah. They bear with fortitude every distress afflicting them, establish ´salat´ and spend in Our path out of what We have provided
Who, when Allâh is mentioned, their hearts tremble with awe, and who endure patiently whatever may befall them, and who establish the regular Prayer and expend of what We have provided them.
b) Who lift to Allah their inward sight while their innermost being is actuated with the feeling of dread mingled with veneration at the mention and the thought of Him
whose hearts tremble at the mention of Allah, respond patiently to any affliction, perform the prayer and spend in charity from what We provided them
those whose hearts tremble at the remembrance of Allah, who patiently endure whatever may befall them, and who establish prayer and donate from what We have provided for them.
Those who when Allah is mentioned, their hearts become fearful, and those who bear patiently with what afflicts them, and those who keep up prayer and spend from what We have provided for them.
whose hearts are filled with awe at the mention of God; who endure adversity with fortitude, attend to their prayers, and give from what We gave them
They are the ones whose hearts tremble upon mentioning GOD, they steadfastly persevere during adversity, they observe the Contact Prayers (Salat), and from our provisions to them, they give to charity.
those whose hearts tremble when God is mentioned, and those who patiently persevere over what has afflicted them, and those who perform prayer and those who spend from what We have provided them.
those whose hearts tremble when God is mentioned, and those who patiently persevere over what has afflicted them, and those who establish prayer and those who spend from what We have provided them.
Those who, when Allah is mentioned, their cores feel fear, and the patient ones upon what had inflicted them, and the prayers establishers and among what We had livelihood them, they are spending.
(To) those whose hearts tremble when Allah is mentioned, and those who are patient under that which afflicts them, and the establishers of prayer, and spend (in charity) out of what We have provided them with
whose hearts tremble with awe whenever God is mentioned, and who patiently bear whatever befalls them, attend regularly to their prayer and spend in charity out of what We provide for them.
The truly humble are those whose hearts tremble with awe whenever Allah is mentioned (8:2). And they steadfastly bear whatever ill befalls them. And they constantly strive to establish and consolidate the Divine System and spend the wealth that We have given them, on their fellow human beings
(To) those whose hearts tremble when Allah is mentioned, and those who are patient under that which afflicts them, and those who keep up prayer, and spend (benevolently) out of what We have given them
Whose hearts are filled with awe when the name of ALLAH is mentioned, and who patiently endure whatever befalls them, and who observe Prayer and spend out of what WE have bestowed upon them
whose hearts quiver when God is mentioned, and who bear patiently what befalls them, who perform the prayer, and who spend of that which We have provided them
(To those) whose hearts are filled with fear, when (the Name of) Allah is mentioned— And who show patient steadfastness over their sorrows, perform regular prayer, and spend (in charity) from what We have given to them
Those whose hearts tremble at the mention of God, those who persevere in patience in whatever afflicts them, who establish prayer, and who spend out of what We’ve provided them.
Those whose hearts tremble when God is mentioned, and those who endure what has befallen them, and those who perform the prayer and spend from what We have provided for them
Who, when Allah is mentioned, their hearts are fearful, and [to] the patient over what has afflicted them, and the establishers of prayer and those who spend from what We have provided them
Those who when God is mentioned, their hearts are afraid, and those who are patient over what befalls them, and those who are steadfast in the prayer, and of what We have provided them they spend.
To those whose hearts when God is mentioned, are filled with fear, who show patient perseverance over their afflictions, keep up regular prayer, and spend (in charity) out of what We have bestowed upon them
To those whose hearts when Allah is mentioned, are filled with fear, who show patient perseverance over their afflictions, keep up regular prayer, and spend (in charity) out of what We have bestowed upon them
وَٱلۡبُدۡنَ جَعَلۡنَـٰهَا لَكُم مِّن شَعَـٰۤىِٕرِ ٱللَّهِ لَكُمۡ فِیهَا خَیۡرࣱۖ فَٱذۡكُرُوا۟ ٱسۡمَ ٱللَّهِ عَلَیۡهَا صَوَاۤفَّۖ فَإِذَا وَجَبَتۡ جُنُوبُهَا فَكُلُوا۟ مِنۡهَا وَأَطۡعِمُوا۟ ٱلۡقَانِعَ وَٱلۡمُعۡتَرَّۚ كَذَ ٰلِكَ سَخَّرۡنَـٰهَا لَكُمۡ لَعَلَّكُمۡ تَشۡكُرُونَ ٣٦
We have made camels part of God’s sacred rites for you. There is much good in them for you, so invoke God’s name over them as they are lined up for sacrifice, then, when they have fallen down dead, feed yourselves and those who do not ask, as well as those who do. We have subjected them to you in this way so that you may be thankful
And the cows, oxen, or camels (offered as sacrifices by the pilgrims), We have made them for you as among the Symbols of Allah; you have much good in them. So mention the Name of Allah over them when they are drawn up in lines (for sacrifice). Then when they are down on their sides (after slaughter), eat from them, and feed the poor people (who does not ask), and the beggar (who asks). Thus We have made these animals to you so that you may be grateful.
And the camels! We have appointed them for you among the landmarks of Allah; for you is good therein; so mention the name of Allah over them, standing in rows. Then when they fall down on their sides, eat thereof and feed the contented and suppliant. Thus We have subjected them to you, that haply ye may return thanks
We have made the camels signs of God for you. There is good for you in this. So pronounce the name of God over them as they stand with their forefeet in a line. When they have fallen (slaughtered) on their sides, eat of (their meat) and feed those who are content with little, and those who supplicate. That is why We have brought them under your subjugation so that you may be grateful
And We have also made the camels from the laws of Allah for you; there is good in them for you... When they are standing with one of their front legs tied, remember Allah... And when they fall down, eat from them and feed those who are present there and whoever asks for it... Thus We have subjected them to you so that you may be thankful.
We have appointed the sacrificial animals for you as one of the sacred rites of Allah. There is good in them for you, so invoke Allah´s name over them, as they stand in rows. And then when they collapse on their sides, eat of them and feed both those who ask and those who are too shy to ask. In this way We have subjected them to you so that hopefully you will be thankful.
We have appointed for you the [sacrificial] camels as one of Allah’s sacraments. There is good for you in them. So mention the Name of Allah over them as they stand. And when they have fallen on their flanks, eat from them, and feed the self-contained needy and the mendicant. Thus have We disposed them for your benefit so that you may give thanks
And the cattle, (including especially the camels) – We have appointed their sacrifice as among the public symbols and rituals set up by God for you, in which there is much good for you. When they (the camels) are lined up in standing position for sacrifice, pronounce God’s Name over them. When they fall down on their sides and fully die ready to be eaten, eat of their meat and feed the poor such as (beg not but) live in contentment and such as beg with due humility. (It is for the purposes and benefits mentioned, and based on the principles mentioned) that We have put the sacrificial animals in your service, so that you may give thanks to God
We have made the sacrificial animals among the Symbols appointed by Allah for you. They are of immense good to you. So (whenever you offer them for sacrifice do it) in the name of Allah (while they) stand (drawn up) in lines. When their flanks collapse, (on being slaughtered), eat from (the meat of) them and feed him who is (in need but) contented and him who begs. In this way We have made these (animals) subservient to you so that you may render thanks
And the beasts of sacrifice -- We have appointed them for you as among God's waymarks; therein is good for you. So mention God's Name over them, standing in ranks then, when their flanks collapse, eat of them and feed the beggar and the suppliant. So We have subjected them to you; haply you will be thankful
And We made the fat camel/cow as part of God's rituals (of pilgrimage) for you. There is goodness in them for you, so mention God’s name on them as they are lined up, then when they fall (on the ground) on their sides, eat from them and feed the poor and the beggar. That is how We put them under your control (and in your service), so you may be thankful.
Herding your animals to Mecca for the sacrifice are among the rituals decreed by God for your own good. Mention the name of God (asking His permission for the slaughter of a living animal) while they are brought in line for sacrifice. Once slaughtered, eat of that meet and also give to the poor people (whether they ask for it or not.) I have subjected them to you so that you may show your gratitude [by sacrificing them.]
And the sacrificial animal, We have made it for you among the symbols from God. In them is good for you. So remember the name of God over it as they line up, and when they are down on their sides. Then eat of it, and feed the needy who do not ask, and those who do. Thus We have made animals subject to you, that you may be grateful
And We have made for youpl the (offering of) fleshy cattle among Allah’s rituals. In them is much good for you, so mention Allah’s name upon them as they line up. Then when they have fallen to their sides, eat of them and feed the contented and the beggar. Thus We have subjected them to you, that you may give thanks.
The bulky (camels) we have made for you one of the symbols of God, therein have ye good; so mention the name of God over them as they stand in a row, and when they fall down (dead) eat of them, and feed the easily contented and him who begs
And the large sacrificial animals – the camels and the cows - We have made them among the symbols of Allah, there is goodness for you in them; therefore mention the name of Allah over them with their one leg tied and standing on three feet; then when their flanks have fallen, eat from it yourself and feed the one who patiently awaits, and the beggar; this is how We have given them in your control, so that you be grateful
And the camel We have appointed it for you as part of insignia of Allah in them there is good for you. Therefore proclaim the name of Allah when they line up for sacrifice. And then when their sides fall down on the ground then eat from them and feed the [poor] ones who are content and the one who are hard pressed by adversity. Thus We have made them subservient to you so that you may offer gratitude [to Allah].
The camels slain for sacrifice have We appointed for you as symbols of your obedience unto God: Ye also receive other advantages from them. Wherefore commemorate the name of God over them, when ye slay them, standing on their feet disposed in right order: And when they are fallen down dead, eat of them; and give to eat thereof both unto him who is content with what is given him, without asking, and unto him who asketh. Thus have We given you dominion over them, that ye might return Us thanks
The camels! We have appointed them for you as one of the symbols of Allah. Therein have you much good; so mention the name of Allah over them as they stand in a row, and when they are down (dead after slaughter) eat of them, and feed the easily contented
And the camels We have made a part of the waymarks of Allah. In them is good for you. Pronounce over them the Name of Allah, when they are hobbled;and when they have fallen down on their sides, eat of them and feed the impoverished nonrequestor and the requestor. As such We have subjected them to you, in order that you give thanks
And the camels have we appointed you for the sacrifice to God: much good have ye in them. Make mention, therefore, of the name of God over them when ye slay them, as they stand in a row; and when they are fallen over on their sides, eat of them, and feed him who is content and asketh not, and him who asketh. Thus have We subjected them to you, to the intent ye should be thankful
And the camels, We made them for you as among the Symbols of Allah. For you people, therein, is much good. Pronounce the name of Allah over them in standing posture (when puncturing their carotid vessel at the neck) and as soon as their sides fell down on the ground, then you (dissect and) eat thereof and feed the content and the ashead of state (needy). Thus We have subjected them in your interest in order that you may be grateful
We made for you the beasts of sacrifice among the waymarks of God. You have in them much good so remember the Name of God over them, ones who are standing in ranks. Then, when they collapsed on their sides, eat from them and feed the ones who are paupers and the ones who are poor persons who beg not. Thus, We caused them to be subservient to you so that perhaps you will give thanks.
We have made for you the sacrificial animals among the symbols from Allah. There is good in them for you. Say the name of Allah over them as they line up [for sacrifice] and when they are lying on their sides [after the slaughter]. Eat of them, and feed those who do not beg and those who do beg. We have made the animals subject to you so you may be grateful.
We have included the sacrificial camels among the Symbols of Allah, for there is much good for you in them. Therefore, pronounce the name of Allah over them while standing, and when they fall down on their sides after slaughter, then eat of their meat, feed the contented (poor who do not ask) and the beggars (poor who ask). Thus We have subjected these animals to you so that you may be grateful
We have appointed sacrificial camels among the symbols of (devotion to) Allah. There is much good in them for you. So make them stand (at the time of sacrifice) and pronounce the name of Allah over them, and when they fall down on their sides (after they are slaughtered), eat and also feed them who do not ask and those who ask. Thus have We subjected these animals that you may give thanks
And the camels, We have made them of the signs appointed by Allah for you -- for you therein is much good. So mention the name of Allah on them standing in a row. Then when they fall down on their sides, eat of them and feed the contented one and the beggar. Thus have We made them subservient to you that you may be grateful
And the camels for sacrifice, We have made (them) among symbols of Allah for you, there is good for you in them. So mention the name of Allah (as) they line up (for sacrifice), then when they fall down on their sides eat from them and feed the one who is content and the one who begs. Thus We have subjected them to you that you may be grateful.
And the camel! We have made it one of those things (emblems) through which one could come to know Allah. And there is much good in it for you. Mention Allah's name over it as it is lined up (for its sacrifice during the Hajj), and then when it falls down on its sides, eat therefrom and feed the contented as well as the poor. We have thus made it subservient to you, in order that you be grateful
And We have made for you bigger sacrificial animals (i.e., camels and cows, etc.) from amongst the signs of Allah. There is good in them for you. So line (them) up and (after lancing at the time of their slaughter) invoke the Name of Allah over them. Then, when they fall down on their sides, eat of it and (also) feed those who are sitting contented as well as the (needy) who beg. We have, this way, subjected them to you so that you may give thanks
And the plump animals for offering, We have made them for you as decrees from God, in them is goodness for you. So mention God's name upon them while being orderly, so once their body becomes still, then eat from them and give food to the poor and the needy. It was thus that We have made them in service to you, that you may be thankful
And the plump livestock, We have made them for you to be among the symbols of God; you will have benefit in them. So mention the name of God upon them in succession; then, once their sides have become still, you may eat from them and feed with them the poor and the needy. It was thus that We have made them in service to you, that you may be thankful
And the plump animal, We have made it for you to be among the rites of God; you will have goodness in it. So remember the name of God upon them as they are lined up; then, once their bodies have become still, you may eat from them and feed with them the poor and the needy. It was thus that We have commissioned them for you, that you may be thankful.
And the fattened camel/cow (for sacrifice), We made it for you from God's methods/ways of worship, for you in it (is) goodness , so remember/mention God's name on it (when it is) lined/arranged in a row, so if it fell down and died (was sacrificed and fell on) its sides, so eat from it and feed the humble asker that is content with little or much , and the poor/needy/poorest, as/like that We manipulated/subjugated it for you, maybe/perhaps you thank/be grateful
And as for the sacrifice of cattle, We have ordained it for you as one of the symbols set up by God, in which there is [much] good for you. Hence, extol the name of God over them when they are lined up [for sacrifice]; and after they have fallen lifeless to the ground, eat of their flesh, and feed the poor who is contented with his lot (and does not beg), as well as him who is forced to beg. It is to this end that We have made them subservient to your needs, so that you might have cause to be grateful
And the fleshy cattle, We have made them for you as among the waymarks of Allah; therein is charity for you. So mention The Name of Allah over them, (standing) in ranks. So, when their sides (i.e., flanks) are (properly) readied, (Or: collapse, fall) then eat of them, and feed the contented poor and the suppliant. Thus We have subjected them to you that possibly you would thank (Me)
And the camels! We have appointed them among the ceremonies of Allah. Therein ye have much good. So mention the name of Allah over them when they are drawn up in lines. Then when their flanks fall (dead), eat thereof and feed the beggar and the suppliant. Thus have We made them subject unto you, that haply ye may give thanks
For you We have made the sacrificial camel one of the reminders of God. It also has other benefits for you. Consecrate it with the Name of God when it is steadily standing. When it is slaughtered, consume its flesh and give part of it to the needy who do and those do not ask for help from others. Thus We have made the camel subservient to you so that perhaps you may give thanks
The big animals of sacrifice (like camels and cows) are made by Us among the symbols of Allah for you, in which there is much good for your benefit. So recite the name of Allah over them as they are lined up (for sacrifice). Then, once their flanks fall down (after slaughter), eat of them and feed the one who is content and the one who wishes to receive. Thus We have made them (the animals) subjugated to you, so that you may be grateful
The sacrificial camels, We have appointed for you as among the symbols of Allâh, therein you have much good things. Thus, mention the name of Allâh upon them when they are lined up in standing position for sacrifice. Then when they fall down on their sides, eat thereof, and feed the needy and the beggar. This is how we made them subservient unto you so that you may show gratitude (to Allâh for His endless Blessings).
We have assigned the camels to be the ceremonial sacrificial animals for you. That is a blessing for you. Invoke Allah´s name upon them at the time of sacrifice. Then when their carcasses come to rest, eat their meat and offer it to the needy _ those who ask for it, as well as those who are reticent. This is how much We have tamed them for your sake! Perhaps you will feel grateful
And the bulky sacrificial camels and cattle We have appointed for you as one of the symbols of Allâh. There is much good things in them for you. So mention the name of Allâh upon them when they are lined up in standing position for sacrifice. Then when they fall down lifeless on their sides, eat thereof, and feed the needy and the beggar. This is how We made them subservient unto you so that you may show gratitude.
And the camels and cows did We make lawful for you to use in the event of your oblation of thanks giving and in your offering. They serve as a store from which you obtain advantages in plenty. Therefore, pronounce Allah's Name on them as they are lined up, slaughtered and laid on their sides. You may eat therefrom and feed him who is content and satisfied in mind despite poverty, as well as him who is needy and circumstances compel him to beg. Thus did We make them -these animals- subservient for you that you may hopefully impel yourselves to the feeling of gratitude and gratefulness
The sacrificial camels you find valuable are included among Allah’s symbols; so invoke Allah’s name on them as they stand ready for slaughter; and, once they have fallen dead on their side, eat from them and feed the needy, whether they ask or not. That is how We tamed them for you, so you may be thankful.
We have made sacrificial camels ˹and cattle˺ among the symbols of Allah, in which there is ˹much˺ good for you. So pronounce the Name of Allah over them when they are lined up ˹for sacrifice˺. Once they have fallen ˹lifeless˺ on their sides, you may eat from their meat, and feed the needy—those who do not beg, and those who do. In this way We have subjected these ˹animals˺ to you so that you may be grateful.
And We have made the fattened sacrificial animals signs of worship from Allah for you, you have (much) good in them, so mention the name of Allah over them when they are lined up. Then when their sides fall, eat from them and feed those who are content and those who ask; this is how We made them of service to you so that you would be grateful.
And the camels We have made a part of God‘s rites. They are of much use to you. Pronounce over them the name of God as you draw them up in line for slaughter; and when they have fallen to the ground eat of their flesh and feed the uncomplaining beggar and the demanding supplicant. Thus have We subjected them to your service, so that you may give thanks
The animal offerings are among the rites decreed by GOD for your own good. You shall mention GOD's name on them while they are standing in line. Once they are offered for sacrifice, you shall eat therefrom and feed the poor and the needy. This is why we subdued them for you, that you may show your appreciation.
We have appointed sacrificial animals for you among the rituals of God. There is much good for you in them, so mention God's name over them when they lined up [for sacrifice], and, when they are [lifeless] on their sides, then eat from them and feed the needy and the beggar. Thus We have subjected them to you so that hopefully you may be grateful.
We have appointed sacrificial animals for you among the rituals of God. There is much good for you in them, so mention God’s name over them when they lined up [for sacrifice], and, when they are [lifeless] on their sides, then eat from them and feed the needy and the beggar. Thus We have subjected them to you so that hopefully, you may be grateful.
And the bulks (The Camels and Cattle) We set them up for you among Allah’s symbols. In them is goodness for you. So, mention Allah’s name upon them as they line up. So, if they have fallen dead on their sides, eat from them and feed the contented man and the beggar. Thus, We have subserviated them for you, perhaps you may be thankful.
And (as for) the fat camels, We have made them for you of the symbols of Allah, therein is good for you. So mention Allah�s Name on them, standing in a row; then, when they fall down (sacrificed) on their sides, eat of them and feed the contented (poor one) and such as beg with due humility; thus have We made them subservient to you that haply you may give thanks
The sacrifice of camels We have ordained for you as one of the symbols set up by God, in which there is much good for you. Hence, extol the name of God over them when they are lined up [for sacrifice]; and after they have fallen lifeless to the ground, eat of their meat, and feed the poor who is contented with his lot, as well as the one who is forced to beg. It is to this end that We have made them subservient to your needs, so that you might have cause to be grateful.
And the camels! We have appointed them among the symbols (of obedience) to Allah; in them is much good for you. (They carry you and your loads and then help you host one another). So mention Allah's Name over them when they are drawn up in lines (for sacrifice). And after they have fallen to the ground lifeless, eat from their flesh, and feed the contented poor who beg not as well as the poor who ask. Remember that Allah has subjected these animals to you so that you may be practically grateful
And (as for) the camels, We have made them of the signs of the religion of Allah for you; for you therein is much good; therefore mention the name of Allah on them as they stand in a row, then when they fall down eat of them and feed the poor man who is contented and the beggar; thus have We made them subservient to you, that you may be grateful
And among the sacred Signs of ALLAH WE have appointed for you the sacrificial camels. In them there is much good for you. So mention the name of ALLAH over them as they stand tied up in rows. And when they fall down dead on their sides, eat thereof and feed him who is needy but contented and him also who supplicates. Thus have WE subjected them to you, that you may be grateful
And We have placed the sacrificial camels for you among God’s rituals. There is good for you in them. So mention the Name of God over them as they line up. Then when they have fallen upon their flanks, eat of them, and feed the needy who solicit and those who do not. Thus have We made them subservient unto you, that haply you may give thanks
And We have made for you the camels for sacrifice as among of the Symbols from Allah: In them, there is (much) good for you: Then pronounce the Name of Allah over them as they line up (for the sacrifice): Then when they are down on their sides (after the slaughter), you eat there from and feed those who live in contentment (but who do not beg) and those who beg with due humility: Thus We have made animals at your command, so that you may be thankful
We made the sacrificial animals among God’s symbols for you. They hold benefits for you. When they are lined up, pronounce God’s name over them. Once they have fallen on their sides, eat from them and feed those in need, whether they ask or not. Thus, We tamed them to you, so you may give thanks.
We have made the animal offerings emblems of God for you. In them is goodness for you. So pronounce God's name upon them as they line up. Then, when they have fallen on their sides, eat of them and feed the contented and the beggar. Thus We have subjected them to you, that you may be thankful
And the camels and cattle We have appointed for you as among the symbols of Allah ; for you therein is good. So mention the name of Allah upon them when lined up [for sacrifice]; and when they are [lifeless] on their sides, then eat from them and feed the needy and the beggar. Thus have We subjected them to you that you may be grateful
And the camels We have made them for you of the waymarks of God, for you therein is good; so mention the name of God upon them as they stand in a row, then when their flanks fall, then eat of them, and feed the contented and the beggar. Thus We have subjected them to you; perhaps you may give thanks.
The sacrificial camels we have made for you as among the symbols from God: in them is (much) good for you: then pronounce the name of God over them as they line up (for sacrifice): when they are down on their sides (after slaughter), eat ye th ereof, and feed such as (beg not but) live in contentment, and such as beg with due humility: thus have We made animals subject to you, that ye may be grateful
The sacrificial camels we have made for you as among the symbols from Allah: in them is (much) good for you: then pronounce the name of Allah over them as they line up (for sacrifice): when they are down on their sides (after slaughter), eat ye thereof, and feed such as (beg not but) live in contentment, and such as beg with due humility: thus have We made animals subject to you, that ye may be grateful
لَن یَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَاۤؤُهَا وَلَـٰكِن یَنَالُهُ ٱلتَّقۡوَىٰ مِنكُمۡۚ كَذَ ٰلِكَ سَخَّرَهَا لَكُمۡ لِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمۡۗ وَبَشِّرِ ٱلۡمُحۡسِنِینَ ٣٧
It is neither their meat nor their blood that reaches God but your piety. He has subjected them to you in this way so that you may glorify God for having guided you. Give good news to those who do good
Neither their meat nor their blood reaches Allah, but the piety from you reaches Him. Thus We have made these animals to you so that you may magnify Allah for what He has guided you. (O Muhammad) give glad tidings to the doers of good.
Their flesh reacheth not Allah nor their blood: but it is Piety from you that reacheth Him. Thus He hath subjected them to you, that ye may magnify Allah for He hath guided you; and bear thou glad tidings unto the welldoers
It is not their meat or blood that reaches God: It is the fealty of your heart that reaches him. That is why He has subjugated them to you that you may glorify God for having shown you the way. So give glad tidings to those who are doers of good
Neither their flesh nor their blood will ever reach Allah, it is your taqwa (benefits acquired through obedience) that reach Him... Thus Allah has subjected them to you, that you may glorify Allah (say takbir) to the extent He endows you with the realization of the reality... Give glad tidings to those who do good!
Their flesh and blood does not reach Allah but your taqwa does reach Him. In this way He has subjected them to you so that you might proclaim Allah´s greatness for the way that He has guided you. Give good news to the good-doers.
It is not their flesh or their blood that reaches Allah. Rather it is your Godwariness that reaches Him. Thus has He disposed them for your benefit so that you may magnify Allah for His guiding you. And give good news to the virtuous
(Bear in mind that) neither their flesh nor their blood reaches God, but only piety and consciousness of God reach Him from you. (It is for the purposes and benefits mentioned, and based on the principles mentioned) that We have put them in your service so that you must exalt God because He has guided you (to correct belief and worship and obedience to Him). Give glad tidings to those devoted to doing good, aware that God is seeing them
It is neither their flesh nor their blood (of these sacrifices) which matters to Allah but it is guarding against evil and devotion to duty on your part that matters to Him. Thus He has made them subservient to you that you may proclaim the greatness of Allah for His guiding you. And give glad tidings to the doers of good to others
The flesh of them shall not reach God, neither their blood, but godliness from you shall reach Him. So He has subjected them to you, that you may magnify God for that He has guided you. And give thou good tidings unto the good-doers
Their meat and their blood would never reach God, but your self control reaches Him. That is how He put them under your control (and in your service) so that you magnify God because He guided you, and give good news to the good doers.
It is neither their meat nor their blood (which is the basis for the Christianity) that reaches the Lord; it is your righteousness (in feeding the poor) which touches the Lord. That is why I have made them subservient to you so that you may your appreciation for His favors. Thus, let the charitable people know about their good destiny
It is neither their meat nor their blood that reaches God, it is your piety that reaches Him. He has made them subject to you, that you may praise God for His guidance to you, and proclaim the good news to all who do right
Never shall their flesh nor their blood reach Allah. Rather, what reaches Him from you is mindfulness (of Him). Thus He has subjected them to you, that you may glorify Allah for guiding you. And give glad tidings to those who excel in doing good.
Thus have we subjected them to you; haply, ye may give thanks! Their meat will never reach to God, nor yet their blood, but the piety from you will reach to Him. Thus hath He subjected them to you that ye may magnify God for guiding you: and give thou glad tidiness to those who do good
Never does their flesh nor their blood reach Allah, but your piety successfully reaches Him; this is how We have given them in your control so that you may speak His Greatness for guiding you; and O dear Prophet (Mohammed - peace and blessings be upon him) give glad tidings to the virtuous
Their flesh never reaches Allah nor their bloods but the God reverence from you reaches up to Him. Thus He has made them subservient to you so that you may extol the grandeur of Allah for the reason that He has guided you and give glad tidings to the ones who act in excellence.
Their flesh is not accepted of God, neither their blood; but your piety is accepted of Him. Thus have We given you dominion over them, that ye might magnify God, for the revelations whereby He hath directed you. And bear good tidings unto the righteous
Their meat will never reach to Allah, nor yet their blood, but the piety from you will reach Him. Thus hath He subjected them to you that you may magnify Allah for guiding you: and give you glad tidings to those who do right
Their flesh and blood does not reach Allah rather it is piety from you that reaches Him. As such He has subjected them to you, in order that you exalt Allahfor guiding you. And give glad tidings to the generous
By no means can their flesh reach unto God, neither their blood; but piety on your part reacheth Him. Thus hath He subjected them to you, that ye might magnify God for His guidance: moreover, announce to those who do good deeds
Certainly, their flesh never ascends to Allah and nor their blood. But it is piety from you that ascends to Him. Thus He has subjected them in your interest that you may magnify Allah for how He guided you. And transmit glad tidings to the Muhsinun (those who do good in perfection)
Neither their flesh nor their blood attains to God, rather, God-consciousness from you attains Him. Thus, He caused them to be subservient to you that you magnify God in that He guided you. And give thou good tidings to the ones who are doers of good.
It is not their meat or their blood that reaches Allah. It is your piety that reaches Him. He has made them subject to you that you may glorify Allah for His guidance to you. Proclaim the good news to all who live righteously.
It is neither their meat nor their blood that reaches Allah; it is your piety that reaches Him. Thus, He has subjected these animals to you so that you may glorify Allah for giving you guidance, and O Prophet, give good news to those who do good to others
Neither their flesh reaches Allah nor their blood; it is your piety that reaches Him. He has subjected these animals (to you) that you may magnify Allah for the guidance He has bestowed upon you. Give glad tidings, (O Prophet), to those who do good
Not their flesh, nor their blood, reaches Allah, but to Him is acceptable observance of duty on your part. Thus has He made them subservient to you, that you may magnify Allah for guiding you aright. And give good news to those who do good (to others)
Neither their flesh nor their blood reaches Allah, but it is (the feeling of His) fear in you that reaches Him. Thus He has subjected them to you that you may regard Allah Great for having guided you, and convey the good news to the doers of good.
Its (the sacrificed animal's) flesh reaches not Allah, nor does its blood. But it is your piety that reaches Him. He has thus made it subservient to you, in order that you may glorify Allah for what He has gifted to you. And give glad tidings to those who do handsome good deeds
It is neither the meat (of slaughtered animals) nor their blood that reaches Allah at all, but it is the Godwariness that reaches Him from you. Thus has Allah subjected them to you so that you may proclaim Allah’s greatness (whilst sacrificing) the way He has guided you. And give glad tidings to those who practise spiritual excellence
Neither their meat nor their blood reaches God, but what reaches Him is the righteousness from you. It was thus that He made them in service to you, so that you may glorify God for what He has guided you to, and give news to the good doers
Neither their meat nor their blood reaches God, but what reaches Him is the righteousness from you. It was thus that He made them in service to you, so that you may magnify God for what He has guided you to, and give news to the good doers
Neither their meat nor their blood reaches God, but what reaches Him is the righteousness from you. It was thus that He has commissioned them for you, so that you may magnify God for what He has guided you to, and give news to the good doers.
God will not take/receive its meat , and nor its blood, and but He takes/receives the fear and obedience from you, as/like that He manipulated/subjugated it for you to greaten/magnify God on what He guided you, and announce good news (to) the good doers
[But bear in mind:] never does their flesh reach God, and neither their blood: it is only your God-consciousness that reaches Him. It is to this end that We have made them subservient to your needs, so that you might glorify God for all the guidance with which He has graced you. And give thou this glad tiding unto the doers of good
Their meats will never attain pertain to Allah, nor their blood; (Literally: bloods) but piety from you will reach Him. Thus He has subjected them to you, that you may magnify Allah for that He has guided you. And give good tidings to the fair-doers
Their flesh and their food reach not Allah, but the devotion from you reacheth Him. Thus have We made them subject unto you that ye may magnify Allah that He hath guided you. And give good tidings (O Muhammad) to the good
It is not the flesh and blood of your sacrifice that pleases God. What pleases God is your piety. God has made subservient to you the sacrificial animals so that perhaps you will glorify Him; He is guiding you. (Muhammad), give the glad news (of God's mercy) to the righteous people
It is neither their flesh nor their blood that reaches Allah, but what does reach Him is the taqwa (the sense of obedience) on your part. Thus He has made them (the animals) subjugated to you, so that you proclaim Allah‘s glory for the guidance He gave you. And give good news to those who are good in their deeds
It is neither their flesh, nor their blood, that reaches Allâh, but it is piety from your part that reaches Him. This is how we made them subservient unto you so that you may glorify Allâh for His divine guidance to you. (O’ Muhammad) announce the Joyful news to those who attain perfection in righteousness /or in Faith.
Neither their flesh nor their blood reaches Allah, but your piety reaches Him. Thus, We tamed them for you, so (at the time of sacrifice) you may glorify Allah Who gifted you these animals So give the good news to those who do good deeds
It is neither their flesh nor their blood that reaches Allâh, but what reaches Him is the unfeigned piety towards Him. This is how We made them subservient unto you so that you may glorify Allâh for giving you the awesome opportunity for receiving salvation. So announce the glad tidings to those who pursue righteousness and perfection in Faith.
It is not their flesh nor their blood that reaches Allah. It is only the piety on your part, the obedience and the faithfulness to the duties owed to Him. We made them subservient to you so that you may praise Allah and extoll His glorious attributes in return for His guidance to you into all truth. Meanwhile proclaim O Muhammad joyful tidings to those whose deeds are imprinted with wisdom and piety
Neither their meat nor their blood reaches Allah, but it is your piety that reaches Allah. That’s how We made them obedient for you, so praise Allah for guiding you. Give glad tidings to the righteous
Neither their meat nor blood reaches Allah. Rather, it is your piety that reaches Him. This is how He has subjected them to you so that you may proclaim the greatness of Allah for what He has guided you to, and give good news to the good-doers.
Neither their meat nor their blood reaches Allah, but your awareness reaches Him; this is how We made them of service to you so that you exalt Allah for having guided you, and give good news to those who do good.
Their flesh and blood does not reach God; it is your piety that reaches Him. Thus has He subjected them to your service, so that you may give glory to God for guiding you. Give joyful tidings to the righteous
Neither their meat, nor their blood reaches GOD. What reaches Him is your righteousness. He has subdued them for you, that you may show your appreciation by glorifying GOD for guiding you. Give good news to the charitable.
It is neither their meat nor their blood that reaches Good: what reaches Him is your piety. Thus He has made them subject to you, so that you may glorify God for having guided you. And give good news to those who do their best at whatever they do.
It is neither their meat nor their blood that reaches God: what reaches Him is your piety. Thus He has made them subject to you so that you may glorify God for having guided you. And give good news to those who do their best at whatever they do.
Allah neither will obtain their flesh, nor their blood. But He will obtain piety from you. Thus, He subserviated them for you, to aggrandize Allah upon what He has guided you. And preach (Good tidings) the benefactors.
There never reaches Allah their flesh nor their blood, but it is your piety (that) reaches Him. Thus has He made them subservient to you, that you might pronounce the greatness of Allah for what He has guided you aright, and give good tidings to the good doers
Never does their meat or their blood reach God; it is your piety that reaches Him. It is to this end that He has made them subservient to your needs, so that you might glorify God for all the guidance with which He has graced you. Give good news to those who do good.
Neither their meat nor their blood reaches Allah. What reaches Him is your sincere devotion. He has thus subjected them to you that you manifestly establish the Greatness of Allah in the land for everyone to behold (the objective of Hajj). And to see how magnificent the Guidance is that He has bestowed upon you (2:185). And (O Prophet) give glad news to all benefactors of humanity
There does not reach Allah their flesh nor their blood, but to Him is acceptable the guarding (against evil) on your part; thus has He made them subservient to you, that you may magnify Allah because He has guided you aright; and give good news to those who do good (to others)
Their flesh reaches not ALLAH, nor does their blood, but it is your righteousness that reaches HIM. Thus HE has subjected them to you, that you may glorify ALLAH for HIS guiding you. And give glad tidings to those who do good
Neither their flesh nor their blood will reach God, but the reverence from you reaches Him. Thus has He made them subservient unto you, that you might magnify God for having guided you. And give glad tidings to the virtuous
It is neither their meat nor their blood, that reaches Allah: It is your devotion (to Allah) that reaches Him: He has thus made them at your command, for you may glorify Allah for His guidance to you: And declare the good news to all who do right
Neither their flesh nor their blood reaches God, but your piety does. He tamed them to you, to extol God’s greatness for guiding you. Give good news to the doers of good.
Neither their flesh, nor their blood, ever reaches God. What reaches Him is the righteousness from you. Thus He subdued them to you, that you may glorify God for guiding you. And give good news to the charitable
Their meat will not reach Allah , nor will their blood, but what reaches Him is piety from you. Thus have We subjected them to you that you may glorify Allah for that [to] which He has guided you; and give good tidings to the doers of good
Their meat will not reach God, nor their blood, but the piety from you reaches Him. Thus He subjected them to you that you may magnify God on what He guided you. And give glad tidings to those who do good.
It is not their meat nor their blood, that reaches God: it is your piety that reaches Him: He has thus made them subject to you, that ye may glorify God for His Guidance to you and proclaim the good news to all who do right
It is not their meat nor their blood, that reaches Allah: it is your piety that reaches Him: He has thus made them subject to you, that ye may glorify Allah for His Guidance to you and proclaim the good news to all who do right
۞ إِنَّ ٱللَّهَ یُدَ ٰفِعُ عَنِ ٱلَّذِینَ ءَامَنُوۤا۟ۗ إِنَّ ٱللَّهَ لَا یُحِبُّ كُلَّ خَوَّانࣲ كَفُورٍ ٣٨
God will defend the believers; God does not love the unfaithful or the ungrateful
Truly, Allah defends those who believe. Surely! Allah does not like any treacherous, ungrateful.
Verily Allah will repel from those who believe: verily Allah loveth not any treacherous,ingrate
God will certainly defend the believers. Surely God does not like the traitors who deny the truth
Indeed, Allah will defend the believers! Indeed, Allah does not like the betrayers (who betray a given trust) and the ungrateful (who do not appreciate what they have been given)!
Allah will defend those who have iman. Allah does not love any thankless traitor.
Allah indeed defends those who have faith. Indeed Allah does not like any ingrate traitor
Surely God defends strongly those who believe. Certainly God does not love any treacherous, ungrateful one
Allah will certainly defend those who believe because Allah loves no perfidious, ungrateful person
Assuredly God will defend those who believe; surely God loves not any ungrateful traitor
Indeed, God defends those who believe. Indeed, God does not like any ungrateful traitor.
God will defend those who have chosen to believe for the simple reason that He does not like the treacherous unappreciative people
Indeed God will defend those who believe, indeed God does not love any who is a traitor of faith or who shows ingratitude
Indeed, Allah defends those who have attained faith. Indeed, Allah does not love every treacherous staunch denier.
Verily, God will defend those who believe; verily, God loves not any misbelieving traitor
Indeed Allah repels the afflictions of the Muslims; indeed Allah does not like any extremely disloyal ingrate
Truly Allah defends those who believe. Truly Allah loves not anyone who is treacherous, ungrateful.
that God will repel the ill designs of the infidels from the true believers; for God loveth not every perfidious unbeliever
Verily, Allah will defend those who are true; verily, Allah loves not any treacherous ingrate (or traitor and ingrate)
Allah will defend those who believe. Verily, Allah does not love the ungrateful cheat
That God will ward off mischief from believers: for God loveth not the false, the Infidel
Truly, Allah drives away the enemies from those who have Believed. Surely, Allah does not like the entire (group of the) treacherous and ungrateful people
Truly, God defends those who believed. Truly, God loves not any who is an ungrateful betrayer.
Truly, Allah will defend those who believe. Truly, Allah does not love anyone who is a traitor to faith or shows ingratitude.
Surely Allah wards off evil from those who are true believers: for certainly Allah does not love anyone who is treacherous, ungrateful
Surely Allah defends those who believe. Certainly Allah has no love for the perfidious, the thankless
Surely Allah defends those who believe. Surely Allah loves not anyone who is unfaithful, ungrateful
Allah will certainly repel (the enemies) from the believers. Allah certainly does not love one who is a betrayer, ungrateful. (R 5, P 16 ¾ )
Allah does indeed repel evil from those who believe. Allah indeed does not love any one who is unfaithful, ungrateful
Surely, Allah removes from the men of faith (the mischief and strife of their enemies). Indeed, He does not like anyone treacherous (and) ungrateful
God defends those who believe. God does not like any betrayer, rejecter
Goddefends those who believe. God does not love any betrayer, rejecter
God defends those who believe. God does not like any betrayer, rejecter.
That God defends on/about those who believed, that truly God does not love/like every/each betraying/being unfaithful (insistent) disbeliever
Verily, God will ward off [all evil] from those who attain to faith; [and,] verily, God does not love anyone who betrays his trust and is bereft of gratitude
Surely Allah defends the ones who have believed; surely Allah does not love any most treacherous, most disbelieving person
Lo! Allah defendeth those who are true. Lo! Allah loveth not each treacherous ingrate
God defends the believers but He does not love any of the treacherous, ungrateful ones
Surely, Allah defends those who believe. Allah does not love any treacherous, ungrateful
Verily, Allâh defends strongly those who adhere to Islamic monotheism. Indeed, He demonstrates not his own love for one who is perfidious, impious.
Of course, Allah guards those who believe. Surely, Allah does not like any faithless ungrateful being
Verily, Allâh defends strongly those who live by Faith. Lo! He doesn’t demonstrates His own love for one who is perfidious and impious.
Indeed, Allah defends those whose hearts are imprinted with the image of religious and spiritual virtues whereas He simply detests the dishonest, the unfaithful and the treacherous given to infidelity and ingratitude
Allah will defend the believers, Allah dislikes ungrateful traitors.
Indeed, Allah defends those who believe. Surely Allah does not like whoever is deceitful, ungrateful.
For Allah defends the believers, for Allah does not love any faithless rejecter (of the truth).
God will ward off evil from true believers. God does not love the treacherous and the thankless
GOD defends those who believe. GOD does not love any betrayer, unappreciative.
God will defend the believers. God does not like the treacherous and ungrateful.
God will defend believers. God does not like the treacherous and ungrateful.
Surely Allah defends those who believed. Surely Allah does not love every infidel traitor.
Verily Allah will defend those who believe; verily Allah does not love any treacherous ingrate
God will certainly defend those who believe. For certain, God does not love anyone who betrays his trust and is bereft of gratitude.
Verily, Allah will defend the community of true believers. Behold, Allah does not love those who betray the Divine System ordained in this Book and thus show ingratitude for the magnificent Guidance they have received. (Hence, His Promise to defend will not apply to such people)
Surely Allah will defend those who believe; surely Allah does not love any one who is unfaithful, ungrateful
Surely, ALLAH defends those who believe. Surely, ALLAH loves not anyone who is perfidious, ungrateful
Truly God defends those who believe. Truly God loves not any ungrateful traitor
Surely, Allah protects those who believe: (And) surely, Allah does not love anyone who betrays faith (or shows ingratitude to Allah.
God defends the believers. God has no love for any ungrateful traitor.
God defends those who believe. God does not love any ungrateful traitor
Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful
Indeed, God defends those who believed; indeed, God loves not every disbelieving traitor.
Verily God will defend (from ill) those who believe: verily, God loveth not any that is a traitor to faith, or show ingratitude
Verily Allah will defend (from ill) those who believe: verily, Allah loveth not any that is a traitor to faith, or show ingratitude
6
Believers permitted to fight
أُذِنَ لِلَّذِینَ یُقَـٰتَلُونَ بِأَنَّهُمۡ ظُلِمُوا۟ۚ وَإِنَّ ٱللَّهَ عَلَىٰ نَصۡرِهِمۡ لَقَدِیرٌ ٣٩
Those who have been attacked are permitted to take up arms because they have been wronged- God has the power to help them
Permission to fight (against disbelievers) is given to those (believers) against whom fighting is waged because they (believers) are oppressed, and surely, Allah is Able to give them (believers) victory-
Permitted are those who are fought against, because they have been oppressed, and verily to succour them Allah is poten
Permission is granted those (to take up arms) who fight because they were oppressed. God is certainly able to give help to thos
Permission (to fight) has been given to those who are attacked... This is because they have been wronged! Indeed, Allah has the power (Qadir) to grant them victory.
Permission to fight is given to those who are fought against because they have been wronged — truly Allah has the power to come to their support —
Those who are fought against are permitted [to fight] because they have been wronged, and Allah is indeed able to help them
The believers against whom war is waged are given permission to fight in response, for they have been wronged. Surely, God has full power to help them to victory –
Permission (to fight in self-defense) is (now) given to those (Muslims) against whom war is waged (for no reason), because they have been done injustice to, and Allah has indeed might and power to help them
Leave is given to those who fight because they were wronged -- surely God is able to help them -
(Fighting) is permitted for those who are attacked (and war is waged against them), because they are wronged, and God is certainly able to help them (to victory),
Thus, permission (to fight and defend themselves) to those who have been subject to an injustice and God certainly is capable of helping them
To those against whom war is made, permission is given to fight, because they were wronged, and indeed God is most powerful for their aid
Permission has been granted to those who are combated, because they have been dealt with unjustly—and most surely Allah is Able to give them support:
Permission is given to those who fight because they have been wronged, - and, verily, God to help them has the might,
Permission is granted to those against whom the disbelievers wage war, as they are being wronged; and indeed Allah is Able to assist them
Permission [to fight] is given to those who are fought against because they are wronged and truly Allah is able to give them victory.
Permission is granted unto those who take arms against the unbelievers, for that they have been unjustly persecuted by them: -- (and God is certainly able to assist them)
Permission is given to those who fight because they have been wronged, and, indeed, Allah has power to give them victory
Permission is given to those who fight because they were wronged. Allah has power to grant them victory
A sanction is given to those who, because they have suffered outrages, have taken up arms; and verily, God is well able to succour them
Permission is given against those who are mahead of state Qital because those (Believers) have been subjected to injustice. And surely, Allah is indeed All-Capable over the assistance of these (Believers)
Permission was given to those who are fought against because they, they were wronged. And, truly, Powerful is God to help them,
Permission is given to those against whom war is waged [to fight in self-defense] because they are wronged. Truly, Allah, for their victory, is Most Powerful.
Permission to fight back is hereby granted to the believers against whom war is waged and because they are oppressed; certainly Allah has power to grant them victor
Permission (to fight) has been granted to those for they have been wronged. Verily Allah has the power to help them
Permission (to fight) is given to those on whom war is made, because they are oppressed. And surely Allah is Able to assist them -
Permission (to fight) is granted to those, against whom people fight, because they have certainly been dealt with unjustly, and Allah certainly has the power over helping those
Permission to fight back is given to those who are wrongfully attacked. And indeed Allah is certainly capable of helping them
Permission (to fight in defence against mischief, disruption and exploitation) is granted to those against whom (aggressive) war is waged, because they were oppressed and Allah is doubtlessly All-Powerful to help them (the oppressed)
It is permitted for those who have been persecuted to fight. And God is able to give them victory
Permission has been given to those who are being fought - for they have been wronged. And God is able to give them victory
Permission has been given to those who are being fought-for they have been wronged. And God is able to give them victory.
(It) was permitted/allowed/announced to those who fight/kill with that they are/were caused injustice to/oppressed, and that truly God (is) on giving them victory/aiding them capable/able (E)
PERMISSION [to fight] is given to those against whom war is being wrongfully waged and, verily, God has indeed the power to succour them -
The ones who are (forced to) fight are permitted (to defend themselves) for that they are unjustly (attacked); and surely Allah is indeed Ever- Determiner over giving them victory
Sanction is given unto those who fight because they have been wronged; and Allah is indeed Able to give them victory
Permission to take up arms is hereby granted to those who are attacked; they have suffered injustice. God has all the power to give victor
Permission (to fight) is given to those against whom fighting is launched, because they have been wronged, and Allah is powerful to give them victory
Permission is given to those who intend to fight because they were wronged. Certainly, Allâh is Able to grant them victory.
Permission to fight back is granted to those being attacked. For they have been wronged! Allah is quite capable of helping them
Permission is given to those who intend to fight because they were wronged. And Allâh alone is powerful enough to grant them victory.
Those who have been attacked by the infidels who waged war against them for their belief in Allah are permitted to fight in defense of the wrong inflicted on them; Allah is indeed Qadirun (Omnipotent) enough to afford them help
Permission to fight is given to those who were attacked because they have been wronged; and Allah has the power to help those
Permission ˹to fight back˺ is ˹hereby˺ granted to those being fought, for they have been wronged. And Allah is truly Most Capable of helping them ˹prevail˺.
Permission is given to those who have been fought because they have been wronged, and Allah is able to help them.
Permission to take up arms is hereby given to those who are attacked, because they have been wronged. Surely God has power to grant them victory
Permission is granted to those who are being persecuted, since injustice has befallen them, and GOD is certainly able to support them.
Permission [to fight] has been given to those against whom war is being waged wrongfully, because they were wronged. And God is surely capable of giving them victory.
Permission [to fight] has been given to those who were unjustly treated. God is undoubtedly capable of giving them victory.
It was permitted for those who are fighting because they were oppressed, and Allah is on their victory, is competent.
To those against whom war is made, permission is given (to fight) for they have been oppressed, and verily Allah is well able to assist them
Permission to fight is given to those against whom war is waged, because they have been wronged. Most certainly, God has the power to grant them victory.
Permission to fight is granted to those against whom war is wrongfully waged. And Allah is indeed Most Powerful for their aid
Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them
Permission to take up arms is given to those against whom war is made, because they have been wronged and ALLAH, indeed, has power to help them.
Permission is granted to those who are fought, because they have been wronged—and truly God is able to help them
Permission (to fight) is given to those believers against whom war is made, because they (the righteous) have been wronged— And surely, Allah is Most Powerful (Khad’ir) for their help and (He) grants them the victory
Permission is given to those who were fought against because they were wronged; indeed, God can grant them victory.
Permission is given to those who are fought against, and God is Able to give them victory
Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory
Permission is given to those who fight because they have been wronged, and indeed, God surely has power to help them,
To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, God is most powerful for their aid;
To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;
ٱلَّذِینَ أُخۡرِجُوا۟ مِن دِیَـٰرِهِم بِغَیۡرِ حَقٍّ إِلَّاۤ أَن یَقُولُوا۟ رَبُّنَا ٱللَّهُۗ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضࣲ لَّهُدِّمَتۡ صَوَ ٰمِعُ وَبِیَعࣱ وَصَلَوَ ٰتࣱ وَمَسَـٰجِدُ یُذۡكَرُ فِیهَا ٱسۡمُ ٱللَّهِ كَثِیرࣰاۗ وَلَیَنصُرَنَّ ٱللَّهُ مَن یَنصُرُهُۥۤۚ إِنَّ ٱللَّهَ لَقَوِیٌّ عَزِیزٌ ٤٠
those who have been driven unjustly from their homes only for saying, ‘Our Lord is God.’ If God did not repel some people by means of others, many monasteries, churches, synagogues, and mosques, where God’s name is much invoked, would have been destroyed. God is sure to help those who help His cause- God is strong and mighty
those who have been expelled from their homes without just cause only because they said: “Our Lord is Allah.” Had it not been that Allah checked one set of people by another; monasteries, churches, synagogues, and Masjids in which the Name of Allah is mentioned, much would surely have been pulled down. Surely, Allah will help those who help His (Cause). Truly, Allah is All-Powerful, All-Mighty.
Those who have been driven forth from their abodes without justice, except because they say: our Lord is Allah. And were it not for Allah's repelling of someby means of others, cloisters and churches, synogogues and mosques wherein the name of Allah is mentioned much, would have been pulled down. Surely Allah shall succour whosoever succoureth Him; verily Allah is strong, Might
Who were driven away from their homes for no other reason than they said: "Our Lord is God." And if God had not restrained some men through some others, monastries, churches, synagogues and mosques, where the name of God is honoured most, would have been razed. God will surely help those who help Him, -- verily God is all-powerful and all-mighty, -
They are those who have been unjustly driven out of their homeland, only because they said, “Our Rabb is Allah”... If Allah did not repel some people by means of others, surely the monasteries, churches, synagogues and mosques in which the name of Allah is much remembered would have been demolished... Allah will surely help those who help (contemplate, exercise abstinence and struggle for) Him... Indeed, Allah is the Qawwi, the Aziz.
those who were expelled from their homes without any right, merely for saying, ´Our Lord is Allah´ (if Allah had not driven some people back by means of others, monasteries, churches, synagogues and mosques, where Allah´s name is mentioned much, would have been pulled down and destroyed. Allah will certainly help those who help Him — Allah is All-Strong, Almighty),
—Those who were expelled from their homes unjustly, only because they said, ‘Allah is our Lord.’ Had not Allah repulsed the people from one another, ruin would have befallen the monasteries, churches, synagogues and mosques in which Allah’s Name is mentioned greatly. Allah will surely help those who help Him. Indeed Allah is all-strong, all-mighty
Those who have been driven from their homeland against all right, for no other reason than that they say, "Our Lord is God." Were it not for God’s repelling some people by means of others, monasteries and churches and synagogues and mosques, where God is regularly worshipped and His Name is much mentioned, would surely have been pulled down (with the result that God is no longer worshipped and the earth becomes uninhabitable). God most certainly helps whoever helps His cause. Surely, God is All-Strong, All-Glorious with irresistible might
Those who have been driven out of their homes without any just cause. Their only fault was that they said, `Our Lord is Allah.' If Allah had not repelled some peoples by means of others, cloisters and churches and synagogues and mosques wherein the name of Allah is mentioned very frequently, would have been razed to the ground in large numbers. And Allah will surely help one who helps His cause. Allah is, indeed, All-Powerful, All-Mighty
who were expelled from their habitations without right, except that they say 'Our Lord is God.' Had God not driven back the people, some by the means of others, there had been destroyed cloisters and churches, oratories and mosques, wherein God's Name is much mentioned. Assuredly God will help him who helps Him -- surely God is All-strong, All-might
those who have been unjustly driven out of their homes only because they said: “Our Lord is God.” If God had not repelled some people by others, certainly (many) monasteries, churches, synagogues and mosques in which God’s name is mentioned often, would have been demolished. And God shall help anyone who helps Him. Indeed, God is strong and powerful.
These are the people who have been expelled from their land unjustly, just because they were saying: “Our Lord is God.” If God had not willed to destroy one nation by another nation, monasteries, churches, synagogues and mosques (wherein the name of the Lord is frequently praised) would have been destroyed. God will give victory to those who bring Him the victory; He is the Most Powerful, Almighty
Those who have been expelled from their homes in defiance of right, for no reason except that they say, “Our Guardian Evolver is God.” If God did not check one group of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and masjids, in which the name of God is commemorated in abundant measure. God will certainly aid those who aid Him, for indeed God is Full of Strength, Exalted in Might
those who have been unjustifiably evicted from their homes merely for saying, “Our Lord is Allah.” And were it not that Allah repels people by means of others, monasteries and churches and synagogues and mosques—where the name of Allah is mentioned frequently—would have been utterly demolished. And most surely, Allah will support whoever supports Him. Indeed, Allah is certainly All-Powerful, Almighty.
who have been driven forth from their homes undeservedly, only for that they said, 'Our Lord is God;' and were it not for God's repelling some men with others, cloisters and churches and synagogues and mosques, wherein God's name is mentioned much, would be destroyed. But God will surely help him who helps Him; verily, God is powerful, mighty
Those who were unjustly expelled from their homes just because they said, "Allah is Our Lord"; and had Allah not repelled some men by means of other men, the abbeys, churches, synagogues and mosques - in which the name of Allah is profusely mentioned - would definitely be demolished; and indeed Allah will assist the one who helps His religion; indeed surely Allah is Almighty, Dominant
It is they who are driven out of their homes with no right just because they say, “Our Lord is Allah.” Had it not been that Allah do push back one set of men by another, truly temples and churches and synagogues and mosques would have been pulled down wherein Allah’s name is mentioned in abundance. Truly Allah will help those who help Him and Truly Allah is All-strong, All-mighty.
Who have been turned out of their habitations injuriously, and for no other reason than because they say, our Lord is God. And if God did not repel the violence of some men by others, verily monasteries, and churches, and synagogues, and the temples of the Moslems, wherein the name of God is frequently commemorated, would be utterly demolished. And God will certainly assist him who shall be on his side: For God is strong and mighty
Those who have been driven from their homes unjustly only because they said, "Our Lord is Allah;" - for were it not for Allah repelling some men by means of others, cloisters and churches and synagogues and mosques, wherein the name of Allah is
those who have been unjustly driven from their homes, just because they said: 'Our Lord is Allah. ' Had Allah not repelled some people by the means ofothers, the monasteries and churches, the synagogues and mosques in which the Name of Allah is remembered would have been destroyed. But whoever helps Allah shall be helped by Him. Allah is the Strong, the Almighty
Those who have been driven forth from their homes wrongfully, only because they say "Our Lord is the God." And if God had not repelled some men by others, cloisters, and churches, and oratories, and mosques, wherein the name of God is ever commemorated, would surely have been destroyed. And him who helpeth God will God surely help: for God is right Strong, Mighty:
Those who have been expelled from their homes without reason except that they say: “Our Nourisher-Sustainer is Allah.” And if there had not been removal of people by Allah — some of them by some (others), surely would have been pulled down the ‘short-stay reform centres’, and ‘places meant for signing contracts, covenants and swearing oaths’, and the Salat-congregations and the mosques wherein the Name of Allah is discussed exceedingly. Verily, Allah helps that who helps Him (through striving hard in His Cause). Truly Allah is All-Strong, All-Mighty
those who were driven out from their abodes without right because they say: Our Lord is God! If not for God driving back humanity, some by some other, cloisters would be demolished and churches and synagogues and mosques in which is remembered in it the Name of God frequently. Truly, God will help whoever helps Him. Truly, God is Strong, Almighty.
[They are] those expelled from their homes in defiance of right simply because they say, “Our Lord is Allah.” If Allah had not curtailed one society by means of another, there would surely have been razed monasteries, churches, synagogues, and mosques in which the name of Allah is extensively celebrated. Allah will certainly aid those who help Him. Truly, Allah is the Strongest, the Victorious.
- those who have been unjustly expelled from their homes only because they said, "Our Lord is Allah." Had not Allah repelled some people by the might of others, the monasteries, churches, synagogues, and mosques in which Allah’s praise is daily celebrated.
those who were unjustly expelled from their homes for no other reason than their saying: "Allah is Our Lord." If Allah were not to repel some through others, monasteries and churches and synagogues and mosques wherein the name of Allah is much mentioned, would certainly have been pulled down. Allah will most certainly help those who will help Him. Verily Allah is Immensely Strong, Overwhelmingly Mighty
Those who are driven from their homes without a just cause except that they say: Our Lord is Allah. And if Allah did not repel some people by others, cloisters, and churches, and synagogues, and mosques in which Allah’s name is much remembered, would have been pulled down. And surely Allah will help him who helps Him. Surely Allah is Strong, Mighty
who were driven out of their houses unjustly, only because they said, "Our Fosterer is Allah." And had Allah not repelled some people by others (then) cloisters and churches and synagogues and mosques wherein Allah's name is remembered much, would have surely been pulled down. And Allah will definitely help him who helps Him, Allah is certainly Strong, Mighty.
Those that have been displaced from their homes unjustly just because they say, "Our Lord is Allah." And had Allah not withstood some with others among mankind, certainly then monastries and churches and synagogues and masajid, in which Allah's name is much remembered, would have been pulled down. And surely Allah will help him who helps His cause. Certainly indeed Allah is Strong, Powerful
They are those who were unjustly expelled from their homes simply because they said: ‘Our Lord is Allah (i.e., they refused to accept the evil rule).’ And had Allah not been repelling one class of human society by the other (through progressive struggle and persistent toil), the cloisters, synagogues, churches and mosques (i.e., religious centres and places of worship of all religions) would have been ruined where Allah’s Name is abundantly commemorated. And whoever helps (the Din [Religion] of) Allah, Allah surely helps him. Allah is indeed All-Powerfull, Ever-Dominant (over all i.e., the survival of good is possible only through the process of contradiction and conflict between good and evil)
The ones who were driven out of their homes without justice, except that they said: "Our Lord is God!" And if it were not for mankind being pitted against one another, then many monasteries, synagogues, contact-methods, and temples where the name of God is frequently mentioned would have been destroyed. God will give victory to those who support Him. God is Powerful, Noble
The ones who were driven out of their homes without justice, except that they said: "Our Lord is God!" And if it were not for God defending the people against themselves, then many places of gathering, and markets, and contact prayers, and temples where the name of God is frequently mentioned, would have been destroyed. God will give victory to those who support Him. God is Powerful, Noble.
The ones who were driven out of their homes without justice, except that they said: "Our Lord is God!" And if it were not for God defending the people against themselves, then many assemblies, and markets, and connections, and temples where the name of God is frequently mentioned, would have been destroyed. God will give victory to those who support Him. God is Powerful, Noble.
Those who were brought/driven out from their homes/countries/places without (a) right/justice except that they say: "Our Lord (is) God." And were it not for God's pushing the people some of them with some elevated and secluded monasteries , and temples (for Jews and Christians), and prayers, and mosques/places of worshipping God, God's name is mentioned/remembered in it much, would have been demolished/torn down, and God will give victory/aid (E) (to) who gives Him victory/aid, that truly God (is) strong, glorious/mighty
those who have been driven from their homelands against all right for no other reason than their saying. “Our Sustainer is God!” For, if God had not enabled people to defend themselves against one another, all] monasteries and churches and synagogues and mosques - in [all of] which God's name is abundantly extolled - would surely have been destroyed [ere now]. And God will most certainly succour him who succours His cause: for, verily, God is most powerful, almighty
(Those) who have been driven out of their homes untruthfully (i.e., without right) except that they say, "Our Lord is Allah." And had it not been the repelling by Allah of mankind, some by the means of others, (Literally: some by means of some others) indeed there would have been completely demolished hermitages, and churches, and oratories, and mosques, wherein The Name of Allah is much mentioned. And indeed Allah will definitely give victory to whomever vindicates Him. Surely Allah is indeed Ever-Powerful, Ever-Mighty
Those who have been driven from their homes unjustly only because they said: Our Lord is Allah - For had it not been for Allah's repelling some men by means of others, cloisters and churches and oratories and mosques, wherein the name of Allah is oft mentioned, would assuredly have been pulled down. Verily Allah helpeth one who helpeth Him. Lo! Allah is Strong, Almighty
to those who were unjustly expelled from their homes only because they said, "God is our Lord." Had it not been for God's repelling some people through the might of the others, the monasteries, churches, synagogues, and mosques in which God is very often worshipped would have been utterly destroyed. God shall certainly help those who help Him. He is All-powerful and Majestic
(They are) the ones who were expelled from their homes without any just reason, except that they say .Our Lord is Allah. Had Allah not been repelling some people by means of some others, the monasteries, the churches, the synagogues and the mosques where Allah‘s name is abundantly recited would have been demolished. Allah will definitely help those who help Him (by defending the religion prescribed by Him.) Surely Allah is Powerful, Mighty
They were expelled from their homes, except that they say: "Our Lord is Allâh." Had Allâh not driven back the people, some by the means of others, there had been destroyed monasteries, churches, synagogues, and mosques, wherein the Name of Allâh is much mentioned. Certainly Allâh will help those who help His Cause. Indeed, Allâh is All- Powerful, All-Mighty.
They have been driven out of their homes for no other reason except that they say, "Allah is our Lord!" Allah causes the fall of different people _ each by another. Otherwise, many places of worship _ like the monasteries, the temples, the churches and the mosques where Allah´s name is chanted a lot _ would be demolished. Allah will most definitely help those who help His cause. Of course, Allah is the Strongest and the most Powerful
(They are) those who have been expelled from their homes for no reason except that they say: ‘Our Lord is Allâh’. Had Allâh not driven back the people, some by the means of others, there had been destroyed Monasteries, Churches, Synagogues and Mosques wherein the Name of Allâh is much mentioned. And Allâh will surely grant victory to those who fight for His cause. And most certainly, Allâh is All- Powerful, Almighty.
They -the Muslims- were unjustly ousted from their homes for no reason other than expressing their thoughts in words, thus: "Our Allah is the Creator of the whole and of all in all". And were it not that Allah represses some people by others, monasteries, churches, synagogues oratories and mosques, where He is much remembered and His glorious attributes extolled would have been demolished and reduced to a useless form. But Allah does indeed help those whose purpose is to serve Him and advance His cause; Allah is indeed Qadirun and Azizun (Almighty)
who were unfairly driven out of their homes for saying, “Our Lord is Allah.” If Allah didn’t defend some people by means of others, then monasteries, churches, synagogues and mosques where Allah’s name is regularly praised would have been destroyed. Allah will support whoever supports His cause. Allah is Strong, Almighty.
˹They are˺ those who have been expelled from their homes for no reason other than proclaiming: “Our Lord is Allah.” Had Allah not repelled ˹the aggression of˺ some people by means of others, destruction would have surely claimed monasteries, churches, synagogues, and mosques in which Allah’s Name is often mentioned. Allah will certainly help those who stand up for Him. Allah is truly All-Powerful, Almighty.
Those who were expelled from their homes without right only because they say: our Lord is Allah. And if Allah did not repel some people by others, the monasteries, churches, synagogues and mosques where Allah´s name is mentioned a lot would have been destroyed, but Allah helps those who help Him, for Allah is strong and mighty.
those who have been unjustly driven from their homes, only because they said: ‘Our Lord is God.‘ Had God not defended some by the might of others, monasteries and churches, synagogues and mosques in which His praise is daily celebrated, would have been utterly destroyed. But whoever helps God shall surely be helped by Him: God is powerful and mighty
They were evicted from their homes unjustly, for no reason other than saying, "Our Lord is GOD." If it were not for GOD's supporting of some people against others, monasteries, churches, synagogues, and masjids - where the name of GOD is commemorated frequently - would have been destroyed. Absolutely, GOD supports those who support Him. GOD is Powerful, Almighty.
[They are] those who have been driven from their homes unjustly, for saying only that "Our Lord is God." And, if God did not intervene by using some people to drive out others, many monasteries, churches, synagogues, and mosques, where God's name is much remembered, would have been destroyed. God is sure to help those who help His cause, for truly God is strong and mighty.
[They are] those who have been driven from their homes unfairly, for only saying that “Our Lord is God.†And, if God did not intervene by using some people to drive out others, many monasteries, churches, synagogues, and mosques, where God’s name is much remembered, would have been destroyed. God is sure to help those who help His cause, for truly God is Strong, and Revered.
Those who were brought out from their homes without right, except that they are saying, “Our Lord is Allah.” Unless Allah thrust some of the people with some others: there would have been demolished monasteries, churches, synagogues, and mosques within which Allah’s name is much mentioned. And Allah will give victory to whoever victories Him. Surely Allah is Strong, Mighty.
(They are) those who have been expelled from their homes without right, except that they say: �Our Lord is Allah�. And had Allah not repelled some people by others, certainly there would have been pulled down cloisters and churches and synagogues and the mosques in which Allah�s name is much mentioned; and verily Allah will help him who helps Him (His cause); for verily Allah is Strong, Mighty
These are the ones who have been driven from their homelands against all right for no other reason than their saying, 'Our Lord is God!' Were it not that God repels some people by means of others, monasteries, churches, synagogues and mosques in all of which God's name is abundantly extolled would surely have been destroyed. God will most certainly succour him who succours God's cause. God is certainly Most Powerful, Almighty.
Those who have been evicted from their homes unjustly, for no reason other than saying, "Our Lord is Allah!" For, if Allah had not enabled people to defend themselves against one another, monasteries, and churches, and synagogues, and masjids, where the Name of Allah is oft mentioned, would surely have been destroyed. And Allah will certainly help those who help Him. For, Allah is Mighty, Powerful
Those who have been expelled from their homes without a just cause except that they say: Our Lord is Allah. And had there not been Allah's repelling some people by others, certainly there would have been pulled down cloisters and churches and synagogues and mosques in which Allah's name is much remembered; and surely Allah will help him who helps His cause; most surely Allah is Strong, Mighty
Those who have been driven out from their homes unjustly, only because they said, `Our Lord is ALLAH.' And if ALLAH had not repelled some people by means of others, cloisters and churches and synagogues and mosques, wherein the name of ALLAH is oft remembered, would surely have been destroyed. And ALLAH will, surely, help him who helps HIM. ALLAH is, indeed, Powerful, Mighty
who were expelled from their homes without right, only for saying, “Our Lord is God.” Were it not for God’s repelling people, some by means of others, monasteries, churches, synagogues, and mosques, wherein God’s Name is mentioned much, would have been destroyed. And God will surely help those who help Him—truly God is Strong, Mighty
Those who have been expelled from their homes (unjustly) in defiance of right— (For no reason) except that they say, "Our Lord is Allah." Did Allah not stop one set of people by means of another, for sure, there have been destroyed, monasteries, churches, synagogues, and mosques, where the Name of Allah is praised most often. Allah will surely help those who support (His) cause— Because truly, Allah is Full of Strength (Qhavi), exalted in Might (Aziz)
Those who were unjustly evicted from their homes, simply for saying, “Our Lord is God.” Had God not repelled some people by means of others, numerous monasteries, churches, synagogues, and mosques, where God’s name is frequently invoked, would’ve been demolished. God will support those who support His cause. God is Powerful and Mighty.
Those who were unjustly evicted from their homes, merely for saying, 'Our Lord is God.' Were it not that God repels people by means of others: monasteries, churches, synagogues, and mosques—where the name of God is mentioned much—would have been demolished. God supports whoever supports Him. God is Strong and Mighty
[They are] those who have been evicted from their homes without right - only because they say, "Our Lord is Allah ." And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might
Those who have been driven from their homes without right, except that they said, 'Our Lord is God;' and were it not for God's repelling the people, some of them with some, cloisters and churches and synagogues and mosques, in which God's name is mentioned much, would surely be destroyed. And surely God will definitely help him who helps Him; indeed, God is surely strong, mighty.
(They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, "our Lord is God". Did not God check one set of people by means of another, there would surely have been pulled down monaster ies, churches, synagogues, and mosques, in which the name of God is commemorated in abundant measure. God will certainly aid those who aid his (cause);- for verily God is full of Strength, Exalted in Might, (able to enforce His Will)
(They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, "our Lord is Allah". Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause);- for verily Allah is full of Strength, Exalted in Might, (able to enforce His Will)
ٱلَّذِینَ إِن مَّكَّنَّـٰهُمۡ فِی ٱلۡأَرۡضِ أَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ وَأَمَرُوا۟ بِٱلۡمَعۡرُوفِ وَنَهَوۡا۟ عَنِ ٱلۡمُنكَرِۗ وَلِلَّهِ عَـٰقِبَةُ ٱلۡأُمُورِ ٤١
those who, when We establish them in the land, keep up the prayer, pay the prescribed alms, command what is right, and forbid what is wrong: God controls the outcome of all events
Those who, if We give them power in the land, will establish prayer, pay the obligatory charity, enjoin good, and forbid evil. And with Allah rests the final decision of all matters.
Those who if We establish them in the earth, shall establish the prayer and give the poor-rate and command that which is reputable and restrain that which is disreputable and unto Allah is the end of all affairs
Those who would be firm in devotion, give zakat, and enjoin what is good and forbid what is wrong, if We gave them authority in the land. But the resultance of things rests with God
If We give them a place on the land they will establish salat, give alms, judge with integrity and prevent from bad conduct... The outcome of all affairs belongs to Allah.
those who, if We establish them firmly on the earth, will establish salat and pay zakat, and command what is right and forbid what is wrong. The end result of all affairs is with Allah.
Those who, if We granted them power in the land, maintain the prayer, give the zakat, and bid what is right and forbid what is wrong. And with Allah rests the outcome of all matters
They are the believers who, if We give them authority on earth, without doubt establish the Prayer in conformity with its conditions, pay the Prescribed Purifying Alms fully, and enjoin and promote what is right and good and forbid and try to prevent the evil. With God rests the outcome for all matters
They are (the persecuted people) who, if We establish them in the land (giving them power) will observe Prayer and keep on presenting the Zakat, and enjoin (people) to do good and forbid evil. And Allah will finally settle all issues
who, if We establish them in the land, perform the prayer, and pay the alms, and bid to honour, and forbid dishonour; and unto God belongs the issue of all affairs
(They are) those who, if We make them powerful on the earth, perform mandatory prayer and give to mandatory charity and instruct to the acceptable (and right) and prohibit from the unacceptable (and wrong). And outcome of all affairs belongs to God.
These are the people that, if I establish their nation on earth, will worship the Lord on regular basis, engage in charity, encourage people to do good things, and discourage them of wrongdoings. It is God Who has the final word
Those who, if We establish them in the land, establish prayer and give zakat, encourage right and forbid wrong, then with God rests the end of all their affairs
Those who, when We give them authority in the land, establish the prayer and bring the purifying charity and command to what is fair and forbid what is deplorable. And with Allah rests the outcome of all events.
Who, if we establish them in the earth, are steadfast in prayer, and give alms, and bid what is right, and forbid what is wrong; and God's is the future of affairs
The people who, if We give them control in the land, would keep the prayer established and pay charity and enjoin virtue and forbid from evil; and for Allah only is the result of all works
It is those who when We establish them in the earth, they establish the prayer and they give out the sanctifying dues and they enjoin [others] to do righteous things and forbid [them] from doing wicked things and for Allah is the ending of all the matters.
And He will assist those who, if We establish them in the earth, will observe prayer, and give alms, and command that which is just, and forbid that which is unjust. And unto God shall be the end of all things
Those who, if We establish them in the land, are steadfast in prayer, and give regular charity, and bid what is right, and forbid what is wrong - with Allah rests the end (final outcome) of affairs
those who, if We established them in the land, will establish the prayers and pay the obligatory charity, order with honor and forbid dishonor, and to Allah is the end of all affairs
Those who, if we establish them in this land, will observe prayer, and pay the alms of obligation, and enjoin what is right, and forbid what is evil. And the final issue of all things is unto God
Those who, if We established them in the land, established As-Salat and paid Az-Zakat, and they enjoined Al-Ma'ruf and forbade Al-Munkar (are true Muslims at heart). And the ultimate-end of the affairs is for Allah (to decide)
Those who, if We established them firmly on the earth, they performed the formal prayer and they gave the purifying alms and they commanded to that which is honorable and they prohibited that which is unlawful. And with God is the Ultimate End of the command.
[They are] those who, when We establish them in the land, institute ritual prayer, give the required charity, and promote the right and forbid the wrong. To Allah belongs the outcome of events.
These are the people who, if We establish them in the land, will establish Salah and pay Zakah, enjoin justice and forbid evil; the final decision of all affairs is in the hands of Allah
(Allah will certainly help) those who, were We to bestow authority on them in the land, will establish Prayers, render Zakah, enjoin good, and forbid evil. The end of all matters rests with Allah
Those who, if We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil. And Allah’s is the end of affairs
Those who, if We establish them in the earth, would establish worship (salat) and give charity (zakat) and enjoin that which is recognized (as good) and forbid that which is not recognized (as good). And it is for Allah (to decide) the results of affairs.
Those who will establish prayer, spend in charity, enjoin good and forbid evil, once We give them a foothold in the land. And with Allah is the end of all matters
(These men of truth) are those who, if We establish their rule in the earth, will establish (systems of) Prayer, (organize and control) the paying of Zakat (the Alms-due), enjoin righteousness (and piousness in the whole society) and forbid (people from) evil. And the result of all the endeavours is in the control of Allah
Those whom if We allow them authority in the land, they hold the contact-method, and they contribute towards betterment, and deter from evil. And to God is the conclusion of all matters
Those whom, if We allow them to have authority in the land, they hold the contact prayer, and they contribute towards purification, and they prohibit vice. And to God is the conclusion of all matters
Those whom, if We allow them to have authority in the land, they hold the Connection, and they contribute towards purification, and they advocate for good and prohibit vice. And to God is the conclusion of all matters.
Those who if We highly positioned/strengthened them in the land/Earth , they stood/kept up the prayers, and gave/brought the charity/purification , and they ordered/commanded with the kindness/known , and they forbid/prevented from the defiance of God and His orders/obscenity , and to God (are) the matters'/affairs' end/turn (result)
[well aware of] those who, [even] if We firmly establish them on earth, remain constant in prayer, and give in charity, and enjoin the doing of what is right and forbid the doing of what is wrong; but with God rests the final outcome of all events
(Those) who, in case We establish them in the earth, keep up the prayer, and bring the Zakat (i.e., pay the poor-dues) and command beneficence and forbid malfeasance; and to Allah belongs the end of the Commands (Or: the issues of all affairs)
Those who, if We give them power in the land, establish worship and pay the poor-due and enjoin kindness and forbid iniquity. And Allah's is the sequel of events
He will certainly help those who, if given power in the land, will worship God through prayer, pay the religious tax, enjoin others do good, and prevent them from committing evil. The consequence of all things is in the hands of God
(The ones who help Allah are) those who, when We give them power in the land, establish Salah, pay Zakah, bid what is Fair and forbid what is Unfair. And with Allah lies the fate of all matters
Those who, if We gave them authority in the land, they would establish the regular Prayer, pay Zakāt (the Prescribed Purifying Alms), enjoin good and forbid evil. The consequence of all things is in the hands of Allâh.
Those who _ if We give them power (and authority) in the land _ would establish the ´salat´, pay the ´zakat´, enjoin the good and forbid the evil! The final outcome in all matters rests with Allah´s decision
Those who, if We give them authority in the land, will establish the regular Prayer, pay Zakāt, enjoin good and forbid evil. The consequence of all things belongs unto Allâh.
These are they who lift to Allah their inward sight and will not neglect religious observances (the act of worship, zakat (almsgiving) enjoining what is just and right and forbidding what is evil) when given power and authority in the land. The ultimate decision of all affairs rests in the hands of Allah, - here and Hereafter-
If We granted some people authority on Earth, they would establish the prayer, collect Zakat, enjoin the common good and forbid evil. The outcome in all matters is determined by Allah
˹They are˺ those who, if established in the land by Us, would perform prayer, pay alms-tax, encourage what is good, and forbid what is evil. And with Allah rests the outcome of all affairs.
Those who when We establish them on earth keep up prayer and give Zakat and command good conduct and forbid wrongdoing, and the outcome of affairs belongs to Allah.
those who, if We make them masters in the land, will attend to their prayers and render the alms levy, enjoin justice and forbid the reprehensible. God governs the destiny of all things
They are those who, if we appointed them as rulers on earth, they would establish the Contact Prayers (Salat) and the obligatory charity (Zakat), and would advocate righteousness and forbid evil. GOD is the ultimate ruler.
[And they are] those who, if We give them authority in the land, establish prayer, and give the purifying alms, and order what is obviously right, and forbid what is obviously wrong. And to God belongs the outcome of [all] matters.
[And they are] those who, if We give them authority in the land, establish prayer, and pay the purifying alms, and order what is known to be right, and forbid what is known to be wrong. And to God belongs the outcome of [all] matters.
Those who, when We enabled them in the earth, they established the prayers, and gave the Zakat, and commanded with the well-known, and forbad about the denial. And for Allah is the matter's consequence.
Those who, if We establish them in the land, perform the prayer, and pay the alms, and enjoin good and forbid evil, and unto Allah belongs the end of (all) affairs
They are those who, if We firmly establish them on earth, attend regularly to their prayers, give in charity, enjoin the doing of what is right and forbid the doing of what is wrong. With God rests the final outcome of all events.
Those who, if We give them power in the land, establish Salat - the Divine System - set up the Just Economic Order of Zakat (in which wealth circulates freely to nourish every member of the society, and the basic needs of all individuals are taken care of). Their rule ensures that the Divine Moral Values are promoted, and what the Qur'an forbids, is discouraged. And in their governance all affairs are decided according to Allah's decrees (in the Qur'an (5:44))
Those who, should We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil; and Allah's is the end of affairs
Those who, if WE establish them in the earth, will observe Prayer and pay the Zakat and enjoin good and forbid evil. And with ALLAH rests the final issue of all affairs
who, were We to establish them upon the earth, would perform the prayer, give the alms, and enjoin right and forbid wrong. And unto God is the end of all affairs
Those (are the believers) who, if We establish them firmly (in power) in the land, they establish regular prayer and give regular charity, enjoin the right and forbid wrong: And with Allah rests the end of (all) affairs
Those who, when We empower them on earth, establish prayer, give charity, promote what’s right, and forbid what’s wrong. The final decision in all matters belongs to God.
Those who, when We empower them in the land, observe the prayer, and give regular charity, and command what is right, and forbid what is wrong. To God belongs the outcome of events
[And they are] those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters
Those who, if We establish them in the earth, are steadfast in the prayer, and give the alms, and bid the good and forbid from the bad; and God's is the end of affairs.
(They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with God rests the end (and decision) of (all) affairs
(They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs
وَإِن یُكَذِّبُوكَ فَقَدۡ كَذَّبَتۡ قَبۡلَهُمۡ قَوۡمُ نُوحࣲ وَعَادࣱ وَثَمُودُ ٤٢
If they reject you [Prophet], so did the people of Noah before them, and those of Ad, Thamud
If they deny you (O Muhammad), surely did deny before them, by the people of Noah, Ad, and Thamud
And if they belie thee, then surely there have belied before them the people of Nuh and the 'Aad and the Thamud
If they accuse you of falsehood, (remember that) the people of Noah, 'Ad and Thamud had accused (their apostles) before
If they deny you, (know that) the people of Noah, Aad and Thamud had also denied.
If they deny you, the people of Nuh before them denied him and those of ´Ad and of Thamud
If they impugn you, the people of Noah have impugned before them and ‘a€d and Thamu
If they are denying you (O Messenger, you know that) before them the people of Noah, the Ad and the Thamud also denied (the Messengers sent to each.
And (Prophet!) if they cry lies to you (there is nothing new in it) even so before them, the people of Noah and (the tribes of) `ad and Thamud also cried lies (to their Apostles of God)
If they cry lies to thee, so too before them the people of Noah cried lies, and Ad and Thamood
And if they deny you, people of Noah and Aad and Thamud also denied (their prophets) before them,
Do not worry, if they deny you. The peoples of Noah, Ad and Thamud also denied their Prophets
If they reject you, so did peoples before them, the people of Noah, of ‘Ad , and of the Thamud
And if they disbelieve yousg—so before them the people of Noah and Ād and Thamud (also) disbelieved,
But if they call thee liar, the people of Noah called him liar before them, as did 'Ad and Thamud
If they belie you (O dear Prophet Mohammed - peace and blessings be upon him), then indeed the people of Nooh, and the tribes of A’ad and Thamud have belied before them
And if they belie you, truly before them belied the people of Noah and ‘Ad and Samood
If they accuse thee, O Mohammed, of imposture; consider that, before them, the people of Noah, and the tribes of Ad and Thamud
But if they call you liar, even so did the people of Noah, and the tribes of A´ad and Thamud, they denied (My messengers) before you
If they belie you, so too before them, the nation of Noah belied, and Aad and Thamoo
Moreover, if they charge thee with imposture, then already, before them, the people of Noah, and Ad and Themoud
And if they belie you, so definitely belied the nation of Nuh, and Ad and Samud people, before them
And if they deny thee, surely, the folk of Noah denied before thee and Ad and Thamud
If [the unbelievers] deny you [treating your ministry as false], truly, societies before them also denied –the people of Noah, the Ad and the Thamud,…
If they deny you O Muhammad, remember that before them the people of Noah, ‘Ad and Thamud
(O Prophet), if they give the lie to you, then before them the people of ´Ad and Thamud, also gave the lie (to the Prophets)
And if they reject thee, already before them did the people of Noah and ‘Ad and Thamud reject (prophets)
And if they deny you, then before them, the people of Nuh and Aad and Samood had also denied,
And if they reject you, then so did the people of Noah and AAad and Thamood, before them, reject
And if these (disbelievers) reject you, then the people of Nuh (Noah) and ‘Ad and Thamud (also) denied (their Prophets)
And if they deny you, then denied also before them did the people of Noah and 'Aad and Thamud
Andif they deny you, then before them the people of Noah and 'Aad and Thamud had also denied
And if they deny you, then before them the people of Noah and 'Aad and Thamud had also denied.
And if they deny you , so Noah's nation had denied before them, and Aad's and Thamud's
AND IF THEY [who are bent on denying the truth] give thee the lie, [O Muhammad, remember that, long] before their time, the people of Noah and [the tribes of] Ad and Thamud gave the lie [to their prophets]
And in case they cry lies to you, so (too) before them the people of Nuh (Noah) cried lies, and c?d, and Thamud
If they deny thee (Muhammad), even so the folk of Noah, and (the tribes of) A'ad and Thamud, before thee, denied (Our messengers)
If they have called you, (Muhammad), a liar, (remember that) the people of Noah, Ad, Thamud
And if they reject you, so did reject the people of NuH (Noah) and ‘Ad and Thamud
And if they belie you (O' Muhammad ), so were belied the Prophets before them by the people of ‘Noah’, ‘A'ad’ and ‘Thamūd’,
So if they refuse to believe you, remember that prior to them, the nations of ´Samood´, ´Aads´ and Nooh also disbelieved
And if they deny you, so did the people of Noah before them, and also the tribes of ‘A'd and Thamūd,
Should they -the infidels- accuse you O Muhammad of falsehood, so did those before them, the people of Noah, of 'Ad -the 'Adites- and of Thamud -the Thamudites-; they charged their Prophets with imposturous pretence
If today they are denying you, then long before them the people of Nuh, Ad and Thamud denied their prophets too;
If they deny you ˹O Prophet˺, so did the people of Noah before them, as well as ˹the tribes of˺ ’Ȃd and Thamûd,
And if they deny you, then the people of Nuh (Noah) and ´Ad and Thamud denied before them.
If they disbelieve you, before them the people of Noah, ‘Ād and Thamūd
If they reject you, the people of Noah, `Aad, and Thamoud have also disbelieved before them.
And if they deny you [Prophet], so, did the people of Noah and Aad and Thamud deny [their prophets],
And if they deny you [Prophet], so did the people of Noah and Aad and Thamud denied [their prophets],
If they falsified you, so already they falsified before them Noah’s kinfolk, Aad, and Thamud.
And if they belie you (O� Prophet) then already before them did the people of Noah and �?d and Tham?d belie (prophets)
If they accuse you of falsehood, before their time, the people of Noah, the `Ād and Thamūd similarly accused [their prophets] of falsehood,
(This is the framework of the Constitution that would finally take effect.) If they deny you (O Prophet), so did, before them, the people of Noah, Aad, and Thamud
And if they reject you, then already before you did the people of Nuh and Ad and Samood reject (prophets)
And if they accuse thee of falsehood, even so, before them, the people of Noah and the tribes of Ad and Thamud also accused their prophets of falsehood
And if they deny thee, the people of Noah denied before them, as did ?Ad and Thamud
And if they treat your (cause for Islam) as untrue, like so did the peoples before them (with their prophets)— The People of Nuh (Noah), and ‘Ad and Samood (Thamud)
If they reject you, so before them, the people of Noah and Aad and Thamud had rejected.
If they deny you—before them the people of Noah, and Aad, and Thamood also denied
And if they deny you, [O Muhammad] - so, before them, did the people of Noah and 'Aad and Thamud deny [their prophets]
And if they call you liar, so verily, the people of Noah and 'Ad and Thamud denied before them,
If they treat thy (mission) as false, so did the peoples before them (with their prophets),- the People of Noah, and 'Ad and Thamud
If they treat thy (mission) as false, so did the peoples before them (with their prophets),- the People of Noah, and 'Ad and Thamud
وَقَوۡمُ إِبۡرَ ٰهِیمَ وَقَوۡمُ لُوطࣲ ٤٣
Abraham, Lot
and the people of Abraham and the people of Lot;
And the people of Ibrahim and the people of Lut
And the people of Abraham and Lot
And the people of Abraham and Lot.
and the people of Ibrahim and the people of Lut
[as well as] the people of Abraham and the people of Lot
And so too did the people of Abraham and the people of Lot
(So did) the people of Abraham and the people of Lot
and the people of Abraham, the people of Lot
and (so did) people of Abraham and people of Lot,
So did the people of Abraham and the people of Lot
Those of Abraham and Lot
and the people of Abraham and the people of Lot,
and the people of Abraham, and the people of Lot
And (so did) the people of Ibrahim and the people of Lut
and the people of Abraham and the people of Lot
and the people of Abraham, and the people of Lot
And the people of Abraham, and the people of Lot
and the nation of Abraham and the nation of Lot
and the people of Abraham, and the people of Lot
and (also) the nation of Ibrahim and the nation of Lout
and the folk of Abraham and the folk of Lot
…the people of Abraham and the people of Lot,…
the people of Abraham and Lot
and so too did the people of Abraham and the people of Lot
And the people of Abraham and the people of Lot
along with the people of Ibrahim and people of Lut
And the people of Abraham and the people of Lot
And the people of Ibrahim (Abraham) and (also) the people of Lut (Lot)
And the people of Abraham and the people of Lot
Andthe people of Abraham and the people of Lot
And the people of Abraham and the people of Lot.
And Abraham's nation, and Lot's nation
as did the people of Abraham, and the people of Lot
And the people ofIbrahim, (Abraham) and the people of Lut (Lot)
And the folk of Abraham and the folk of Lot
and the people of Abraham, Lot
and the people of Ibrahim and the people of LuT (Lot)
And the people of ‘Abraham’ and the people of ‘Lot’,
As also the nation of Ibraheem and that of Loot
And the people of Abraham, the people of Lot,
So did the people of Ibrahim and those of Lut (Lot)
likewise the people of Ibrahim and of Lut,
the people of Abraham, the people of Lot,
And the people of Ibrahim (Abraham) and the people of Lut (Lot).
the people of Abraham and the people of Lot
Also the people of Abraham, and the people of Lot.
as did the people of Abraham and the people of Lot
as did the people of Abraham and the people of Lot
And Abraham’s kinfolk, and Lot’s kinfolk.
And the people of Abraham and the people of Lot
as did the people of Abraham and the people of Lot,
As did the people of Abraham, and the people of Lot
And the people of Ibrahim and the people of Lut
And so did the people of Abraham and the people of Lot
and the people of Abraham, and the people of Lot
Those of Ibrahim (Abraham) and Lut (Lot)
Similarly, the people of Abraham and the people of Lot.
And the people of Abraham, and the people of Lot
And the people of Abraham and the people of Lo
And the people of Abraham and the people of Lot,
Those of Abraham and Lut
Those of Abraham and Lut
وَأَصۡحَـٰبُ مَدۡیَنَۖ وَكُذِّبَ مُوسَىٰۖ فَأَمۡلَیۡتُ لِلۡكَـٰفِرِینَ ثُمَّ أَخَذۡتُهُمۡۖ فَكَیۡفَ كَانَ نَكِیرِ ٤٤
Midian. Moses too was called a liar. I gave the disbelievers time, but in the end I punished them. How I condemned them
and the residents of Midian; and Moses were denied. But I granted respite to the disbelievers, then I seized them, and how terrible was My punishment.
And the denizens of Madyan. And belied was Musa. I gave rein to the infidels; then took hold of them; so how hath been My wrath
And the people of Midian too. Moses was also accused of lies. So I allowed the infidels respite and then seized them. How was My reprobation then
And the people of Madyan... And Moses was also denied... So I gave respite to those who deny the knowledge of the reality, and then I seized them... How terrible was my recompense for denying Me!
and the companions of Madyan; and Musa was denied as well. I allowed time to the kafirun but then I seized them. How terrible was My denial!
and the inhabitants of Midian, and Moses was also impugned. But I gave the faithless a respite, then I seized them and how was My rebuttal
And the dwellers of Midian, and Moses too was denied (by the Pharaoh and his clan). Every time I granted respite to the unbelievers and then seized them (when they persisted in unbelief and injustices), how awesome was My disowning them
And the inhabitants of Midian. And Moses (also) was cried lies to. But I granted respite the disbelievers for long, then I took them to task. (Imagine) how (terrible) was (the result of their) denial of Me! and how (awful) the change I effected (in them)
and the men of Midian; to Moses also they cried lies. And I respited the unbelievers, then I seized them; and how was My horror
and inhabitants of Midian (people of Shu'aib/Jethro), and Moses was also denied, so I gave the disbelievers a break then I took them, so how was My rejection (and punishment)?
So did the people of Midyan. Moses was also rejected. I gave ample time to disbelievers and then I called them to account; how terrible was My punishment
The companions of the Madyan people, and Moses, they all were rejected, but I granted respite to the unbelievers, and after that I punished them. How terrible was my rejection of them
and the inhabitants of Midian (as well). And Moses was disbelieved. So I reprieved the deniers then I seized them, so how terrible was My condemnation?
and the fellows of Midian; and Moses was called a liar too: but I let the misbelievers range at large, and then I seized on them, and how great was the change
And the people of Madyan; and Moosa was belied, so I gave the disbelievers respite and then seized them, so how (dreadful) was My punishment
and the inhabitants of Madian and Moses was belied and I gave respite to the disbelievers and then I seized them. How then was my disguised plan?
and the inhabitants of Madian, accused their prophets of imposture: And Moses was also charged with falsehood. And I granted a long respite unto the unbelievers: But afterwards I chastised them; and how different was the change I made in their condition
And the dweller of Midian; and Moses was called a liar too: but I indulged the disbelievers a long while, and then I seized them, and how terrible was My rejection
and the inhabitants of Midian, to Moses they also belied. I respited the unbelievers, then I seized them, and how was My disapproval
and the dwellers in Madian, have charged their prophets with imposture! Moses, too, was charged with imposture! And I bore long with the unbelievers; then seize on them: and how great was the change I wrought
and the residents of Madyan; and Musa (too) was belied. But I granted respite to the disbelievers (for a while), then I seized them, then how (terrible) became My Punishment (against the rejectors)
and the companions of Midian. And Moses was denied, but I granted indulgence to the ones who are ungrateful. Again, I took them and how had been My disapproval!
…and the inhabitants of Midian. Moses was also rejected. I granted a reprieve to the unbelievers, and later I seized them. How terrible was My punishment!
as well as the residents of Madyan had denied their Prophets, likewise Moses was also denied. Initially, I gave respite to all those unbelievers and then I seized them: see how terrible was My disapproval
and so did the dwellers of Midian, and Moses too was branded a liar. Initially I granted respite to the unbelievers for a while and then seized them. How dreadful was My punishment
And the dwellers of Midian. And Moses (too) was rejected. But I gave respite to the disbelievers, then I seized them; so how (severe) was My disapproval
and the inhabitants of Midian. And Musa was also denied; so I gave to the infidels time (for amending themselves) then caught them. Then how was My rejection (of them)?
And those that lived in Madyan (Midian in Hebrew). And Moses was rejected. I let the suppressors of Truth enjoy for a while, and then I seized them. And how severe in effect was My forsaking them
And the inhabitants of Madyan (too belied). And Musa (Moses) was also rejected. So I kept giving respite to (all) the disbelievers. Ultimately, I seized them. (Say) how terrible was My punishment
And the dwellers of Median; and Moses was denied. So I granted respite to the rejecters then I took them, how then was My punishmen
Andthe dwellers of Midyan; and Moses was denied. So I granted respite to the rejecters then I took them, how then was My punishment
And the dwellers of Midyan; and Moses was denied. So I granted respite to the rejecters then I took them, how then was My punishment?
And Madya's owners/company/friends, and Moses was denied , so I extended to the disbelievers in time/life , then I punished/took them, so how was My severity/change (anger)
and the dwellers of Madyan; and [so, too,] Moses was given the lie [by Pharaoh]. And [in every ease] I gave rein, for a while, to the deniers of the truth: but then I took them to task - and how awesome was My denial [of them,]
And the companions (i.e., the inhabitants) of Madyan; and Musa (Moses) was (also) cried lies to. So I reprieved the disbelievers; thereafter I took them (away); so how was My disclaiming (of them)
(And) the dwellers in Midian. And Moses was denied; but I indulged the disbelievers a long while, then I seized them, and how (terrible) was My abhorrence
Midian, and Moses had also called their Prophets liars. I gave respite to the unbelievers, then sized them with torment. How terrible was that torment
and the people of Madyan as well. Musa was (also) rejected. So, I gave some respite to the disbelievers, then seized them. So how was My censure
And the inhabitants of Midian. ‘Moses’ (too) was belied. But I gave respite to those who expressively indulge in disbelief (in Allâh) ,then I seized them, and how (dreadful) was then My denunciation!
So did the people of Madian. Musa, too, was accused of lying. So I granted the unbelievers a chance to redeem and reform. Finally, I grabbed them. How severe was My vengeance
And the inhabitants of Midian. And Moses was denied, (too). But I gave respite to those who are spiritually dead and blind, then I seized them. And how dreadful was My condemnation and chastisement!
And those of Madyan and those of as Mussa (Moses). In consequence I granted them respite up to a predetermined point of time, then I cast them down from a position of prosperity and power and brought them to ruin, and how unbearable was the change of disposition and how intolerable was the fitting retribution
and the inhabitants of Madyan. Even Musa was denied. So I gave the disbelievers time to think, then I seized them. How great was My rejection of their actions!
and the residents of Midian. And Moses was denied ˹too˺. But I delayed ˹the fate of˺ the disbelievers ˹until their appointed time˺ then seized them. And how severe was My response!
And the inhabitants of Madyan (Midian), and Musa (Moses) was denied, so I gave time to those who rejected (the truth), then I overtook them, and how was My rebuttal!
and the dwellers of Midian had also disbelieved: Moses was likewise disbelieved. I bore long with the unbelievers, and then I smote them. How awesome was the way I smote them
And the dwellers of Midyan. Moses was also rejected. I led all those people on, then I called them to account; how (devastating) was My requital!
and the inhabitants of Midian. And Moses was called a liar. So, I indulged the unbelievers for a time, and then I seized them, and how [terrible] was My reproach.
and the inhabitants of Midian. And Moses was called a liar. So, I indulged the unbelievers for a time, and then I seized them, and how [terrible] was My reproach.
And Midian’s accompanies. And Moses was falsified. So, I respite for the infidels, then I took them. So how was My reproach?
And the dwellers of Midian; and Moses was (also) belied, but I gave respite to the disbelievers, then I did seize them, so how (severe) will be My punishment (of them)
and the dwellers of Madyan; and so too was Moses accused of falsehood. [In every case] I gave rein, for a while, to the unbelievers, but then I took them to task. How awesome was the way I rejected them.
And the dwellers of Midyan. And Moses was also denied (by Egyptians). And I gave the rejecters a period of respite, but then I took them to task. And how awesome was My rejection of them
As well as those of Madyan and Musa (too) was rejected, but I gave respite to the unbelievers, then did I overtake them, so how (severe) was My disapproval
And the inhabitants of Midian. And Moses too was accused of falsehood. But I gave respite to the disbelievers; Then I seized them, and how terrible were the consequences of denying ME
and the inhabitants of Midian, and Moses too was denied. But I granted the disbelievers a respite; then I seized them in punishment. And how, then, was the change I wrought
And the companions of the Madyan people; And Musa (Moses) was rejected (like this). But I gave (some) relief to the disbelievers, and (only) after that I did punish them: But how (terrible) was My rejection (of them)
And the inhabitants of Midian. Moses, too, was accused of lying. I granted reprieve to the unbelievers; then I seized them. How was My rejection?
And the inhabitants of Median. And Moses was denied. Then I reprieved those who disbelieved, but then I seized them. So how was My rejection
And the inhabitants of Madyan. And Moses was denied, so I prolonged enjoyment for the disbelievers; then I seized them, and how [terrible] was My reproach
And the fellows of Midian; and Moses was called a liar; and I gave respite to the disbelievers then I seized them, and how was My disapproval?
And the Companions of the Madyan People; and Moses was rejected (in the same way). But I granted respite to the Unbelievers, and (only) after that did I punish them: but how (terrible) was my rejection (of them)
And the Companions of the Madyan People; and Moses was rejected (in the same way). But I granted respite to the Unbelievers, and (only) after that did I punish them: but how (terrible) was my rejection (of them)
فَكَأَیِّن مِّن قَرۡیَةٍ أَهۡلَكۡنَـٰهَا وَهِیَ ظَالِمَةࣱ فَهِیَ خَاوِیَةٌ عَلَىٰ عُرُوشِهَا وَبِئۡرࣲ مُّعَطَّلَةࣲ وَقَصۡرࣲ مَّشِیدٍ ٤٥
How many towns steeped in wrongdoing We have destroyed and left in total ruin; how many deserted wells; how many lofty palaces
And many townships We have destroyed while they were wrong-doing. (Even today) they lie with their roofs in ruins, many deserted wells, and lofty (deserted) castles!
How many a city have We destroyed, while it was a wrong- doer--and it lieth overturned on its roofs, -and how many a well abandoned and how many a castle fortifred
How many a habitation given to wickedness have We destroyed, whose roofs tumbled down, which fell into ruins. How many a well and fortress reinforced lie abandoned
There were many nations given to wrongdoing that We destroyed... Its roofs and walls collapsed upon itself... Only deserted wells and ruins of castles remain there now...
How many wrongdoing cities We destroyed, and now all their roofs and walls are fallen in; how many abandoned wells and stuccoed palaces!
How many towns We have destroyed while they were wrongdoers! So they lie fallen on their trellises, their wells neglected and their lofty palaces [desolate]
How many a township have We destroyed because it was given up to wrongdoing: so they all lie in ruins, with their roofs caved in, wells and fountains deserted, and towering, lofty castles collapsed
We have destroyed so many townships because (the people thereof) were given to wicked ways so that they have fallen down on their roofs, and how many a well is completely deserted: (similarly) many a strongly built lofty castles (met the same doom because We destroyed their occupants)
How many a city We have destroyed in its evildoing, and now it is fallen down upon its turrets! How many a ruined well, a tall palace
And how many towns did We destroy while it was wrongdoer, so it (was ruined and) fell on its roofs and (having) abandoned wells and towering castles.
I destroyed many townships in account of their inhabitants’ wickedness. Their ruins are lying upside down upon their roofs. How many wells are left useless and how many castles are abandoned
How many populations have We caused to perish which were given to wrongdoing which tumbled down on their roofs? And how many wells are lying idle and neglected, as well as castles lofty and well-built
So how many a town have We annihilated while it was unjust, so that it lies devastated upon its trellises, with an abandoned well and a lofty mansion?
And how many a city have we destroyed while it yet did wrong, and it was turned over on its roofs, and (how many) a deserted well and lofty palace
And many a township did We destroy, for they were oppressors – so they now lie flat on their roofs, and many a well lying useless and many a palace in ruins
How many a townships have We destroyed while they were wronging their own souls and here it is lying thrown on their heads down and [how many] abandoned wells and how many a towering palaces
How many cities have We destroyed, which were ungodly, and which are now fallen to ruin on their roofs? And how many wells have been abandoned, and lofty castles
And how many a city (community) have We destroyed while it was guilty (did wrong), and it tumbled down on its roof, lying ruined to this day, and how many a deserted well and lofty palace
How many a village We have destroyed in its harmdoing, so that it lies fallen upon its turrets, and how many an abandoned well, and empty palace
And how many cities which had been ungodly, and whose roofs are now laid low in ruin, have We destroyed! And wells have been abandoned and lofty castles
And how many of the townships We have destroyed while it is given to wrong-doing in transgression. So over its roofs it stands in ruins, and a deserted well (here and there), and fortified castle (gone underground)
And how many a town We caused to perish while they are ones who are unjust so that it be one that had fallen down in ruins and how much well water ignored and a tall palace!
How many populations have We destroyed that were sinful? They tumbled underneath their roofs. How many wells have been abandoned? How many elaborate mansions [are abandoned]?
How many townships, teaming with wrong doings, have We utterly destroyed! Today they lie with their roofs fallen in, their wells abandoned, and their lofty castles deserted
How many towns have We destroyed because their people were steeped in iniquity: so they lie fallen down upon their turrets! How many wells lie deserted; and how many towering palaces lie in ruins
How many a town We destroyed while it was iniquitous, so it is fallen down upon its roofs; and (how many) a deserted well and palace raised high
So how many a town did We destroy while it was unjust, so it fell down on its roofs with (many a) deserted well and lofty palace reduced in size.
And many a town/village We did destroy when it committed injustices. And it lay in ruins with its roofs coming down.. And many a well and lofty castle were deserted
Then how many a town was there which We annihilated because they were oppressors! They are fallen down on their roofs. And, (owing to their devastation,) how many a well (was) deserted, and how many a strongly built castle (is) lying ruined (as an archeological site)
So how many a town have We destroyed while it was doing wrong, so that it is lying in ruins with its wells abandoned, and empty palaces
So how many a town have We destroyed while it was doing wrong, so that it is lying in ruins with its wells abandoned, and empty palaces
So how many a town have We destroyed while it was doing wrong, so that it is lying in ruins with its wells abandoned, and empty palaces.
So how many from a village/urban city We made it die/destroyed it, and it is unjust/oppressive, so it is empty/destroyed on its ceilings/structures , and a well abandoned/inactive , and an erected/plastered castle/palace
And how many a township have We destroyed because it had been immersed in evildoing - and now they [all] lie deserted, with their roofs caved in! And how many a well lies abandoned, and how many a castle that [once] stood high
So, (similarly) many a town We have caused to perish (while) it was unjust; so it is (now) devastated upon its turrets! (Literally: trellises) And many a well (lies) untended and (many) an (imposingly) constructed palace (is left vacant)
How many a township have We destroyed while it was sinful, so that it lieth (to this day) in ruins, and (how many) a deserted well and lofty tower
How many were the unjust dwellers of the towns that We destroyed. From their trellises to their lofty mansions, all were toppled and their wells were abandoned
How many towns have We destroyed, as they were wrongdoers! So, they are fallen down on their roofs, and (how many a) deserted well and (how many a) well-built castle
How many a township have We utterly destroyed because its inhabitants were grossly unfair and morally wrong. Now it is fallen down upon its roof! How many a deserted well, a lofty mansion!
In this manner, We destroyed many towns because of their evil ways. They are (in total ruin) turned upside down on their roofs. (So are) their abandoned wells and their lofty castles
( Imagine) so many towns we destroyed their inhabitants because they voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims. Now their dwellings lie in ruins- their wells abandoned and their lofty mansions deserted!
Wherefore many were the towns We destroyed with their wrongful inhabitants that they stood desolate and empty but of dilapidated trellises over hills of ruin, and the wells and the spacious and the highly decorated buildings neglected, empty and abandoned
How many towns have We destroyed whilst they were doing wrong, so today their buildings are razed to the ground, and wells are abandoned; and how many lofty palaces?
Many are the societies We have destroyed for persisting in wrongdoing, leaving them in total ruin. ˹Many are˺ also the abandoned wells and lofty palaces!
And how many wrongdoing towns did We destroy, so they are abandoned in ruins, and how many dried up wells and elevated castles?
How many cities, teeming with sin, have We laid waste! They lie in desolate ruin, their wells abandoned and their proud palaces empty
Many a community we have annihilated because of their wickedness. They ended up in ruins, stilled wells, and great empty mansions.
And how many a town did We destroy while it was committing wrong, so It is [now] fallen into ruin, and [how many] an abandoned well, and [how many] a lofty palace?
And how many a town did We destroy while it was committing a wrong, so It is [now] fallen into ruin, and [how many] an abandoned well, and [how many] a lofty palace?
So, how many among a village we destroyed, while it was oppressive? So, it collapsed upon its trellises and an inoperative well and a well- built palace.
So how many of townships We did destroy while they were unjust, and (their walls) have fallen down over their roofs, and (how many a) well abandoned and (even) lofty castles (ruined)
How many a township have We destroyed because it had been immersed in evildoing. Now they lie in desolate ruin. How many a well lies abandoned, and how many a proud palace lies empty.
And how many a township have We (Our Law of Requital) annihilated, for they oppressed people and violated human rights! And now they lie deserted, with their roofs caved in! And how many a well lies abandoned, and how many a castle in ruins that once stood high
So how many a town did We destroy while it was unjust, so it was fallen down upon its roofs, and (how many a) deserted well and palace raised high
And how many a city have WE destroyed, which was given to wrongdoing, so that it is fallen down on its roofs; and how many a well is deserted and how many a lofty castle lies in ruins
How many a town have We destroyed while it did wrong, laying thus fallen upon their roofs! And [how many] an abandoned well and lofty palace
And how many townships (or populations) have We destroyed, which were used to doing wrong? They fell down on their tops. And how many wells are lying idle and neglected, and the tall and well-built castles
How many cities did We destroy due to their iniquities? They now lie in ruins, with abandoned wells and lofty mansions.
How many a town have We destroyed while it was doing wrong? They lie in ruins; with stilled wells, and lofty mansions
And how many a city did We destroy while it was committing wrong - so it is [now] fallen into ruin - and [how many] an abandoned well and [how many] a lofty palace
And how many a city have We destroyed while it did wrong, so it has fallen down on its roofs, and a deserted well and a lofty palace.
How many populations have We destroyed, which were given to wrong- doing? They tumbled down on their roofs. And how many wells are lying idle and neglected, and castles lofty and well-built
How many populations have We destroyed, which were given to wrong-doing? They tumbled down on their roofs. And how many wells are lying idle and neglected, and castles lofty and well-built
أَفَلَمۡ یَسِیرُوا۟ فِی ٱلۡأَرۡضِ فَتَكُونَ لَهُمۡ قُلُوبࣱ یَعۡقِلُونَ بِهَاۤ أَوۡ ءَاذَانࣱ یَسۡمَعُونَ بِهَاۖ فَإِنَّهَا لَا تَعۡمَى ٱلۡأَبۡصَـٰرُ وَلَـٰكِن تَعۡمَى ٱلۡقُلُوبُ ٱلَّتِی فِی ٱلصُّدُورِ ٤٦
Have these people [of Mecca] not travelled through the land with hearts to understand and ears to hear? It is not people’s eyes that are blind, but their hearts within their breasts
Have they not traveled through the land, and have they no hearts with them to understand or ears to hear (the truth)? Surely, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.
Have they not marched forth in the land, so that there might become unto them hearts to understand with or ears re hear with? Verily it is not the sights that are blinded but blinded are the hearts that are in the breasts
Have they not travelled in the land that they could have the heart to understand, and ears to hear? It is not the eyes alone that do not see, oblivious are the hearts within their breasts
Did they lack consciousness with which to evaluate and ears with which to perceive that they did not travel the earth and take a lesson? The truth is, it is not their eyes that are blind, but the (inner) eyes of their hearts (within their brain) that are blinded!
Have they not travelled about the earth and do they not have hearts to understand with or ears to hear with? It is not their eyes which are blind but the hearts in their breasts which are blind.
Have they not traveled over the land so that they may have hearts by which they may apply reason, or ears by which they may hear? Indeed it is not the eyes that turn blind, but the hearts turn blind —those that are in the breasts
Do they never travel about the earth (and view all these scenes with an eye to learn lessons) so that they may have hearts with which to reason (and arrive at truth), or ears with which to hear (God’s call)? For indeed it is not the eyes that have become blind, it is rather the hearts in the breasts that are blind
Why do they not travel in the land so that they should have hearts that help them to understand and ears which can help them hear? As a matter of fact (when going astray) it is not the (physical) eyes that are blind but blind are the hearts which lie in the bosoms
What, have they not journeyed in the land so that they have hearts to understand with or ears to hear with? It is not the eyes that are blind, but blind are the hearts within the breasts
Have they not traveled in the land, so that they have hearts to understand with it or ears to hear with it (to understand and hear the truth)? Indeed, the eyes are not blind, but the hearts which are in the chests are blind.
Do they never travel to see these ruins that may make them to think and open their ears (and let the word of God penetrate in?) The fact of the matter is, there is nothing wrong with their eyes; it is the consciousness which is blind to the fact
Do they not travel through the land, so that their hearts may learn wisdom, and their ears may learn to hear? Truly it is not their eyes that are blind, but the hearts in their breasts
Have they not journeyed in the land and had hearts to reason with or ears to listen with? Therefore, it is not the sight(s) that go blind, but it is the hearts within the chests that go blind.
Have they not travelled on through the land? and have they not hearts to understand with, or ears to hear with? for it is not their eyes which are blind, but blind are the hearts which are within their breasts
So have they not travelled in the land, to have hearts with which to understand and ears to hear with? So it is not the eyes that are blind, but it is the hearts in the bosoms, that are blind
Have they not peregrinated in the land so that they may come to acquire hearts by which to understand or ears by which to hear? Lo! It is not the eyes in the head that go blind rather what goes blind are the hearts that are in the bosoms.
Do they not therefore journey through the land? And have they not hearts to understand with, or ears to hear with? Surely as to these things their eyes are not blind, but the hearts are blind which are in their breasts
Have they not travelled through the land? And have they not heart wherewith to feel (understand), and ears wherewith to hear? For, indeed, it is not their eyes that are blind, but it is the hearts which are within their breasts that grow blind
Have they never journeyed through the land so that they have hearts to understand, or ears to hear with? It is not the eyes, but the hearts in the chests that are blind
Have they not journeyed through the land? Have they not hearts to understand with, or ears to hear with? It is not that to these sights their eyes are blind, but the hearts in their breasts are blind
Have they then not travelled through the land, so there be to them hearts wherewith they may understand, or ears wherewith they may hear. So surely, they: the eyes do not go blind, but the hearts go blind which are in the chests
Journey they not through the earth? Have they not hearts with which to be reasonable or ears with which to hear? Truly, it is not their sight that is in darkness, but their hearts that are within their breasts that are in darkness!
Don’t they travel throughout the land so that their minds may learn wisdom and their ears may learn to listen? Truly, their eyes are not blind, but their hearts within their breasts.
Have they not traveled through the land? Have they no hearts to learn wisdom, or ears to hear the Truth? Certainly it is not their eyes which are blind, but it is the hearts in their breasts which are blind
Have they not journeyed in the land that their hearts might understand and their ears might listen? For indeed it is not the eyes that are blinded; it is rather the hearts in the breasts that are rendered blind
Have they not travelled in the land so that they should have hearts with which to understand, or ears with which to hear? For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts
Then did they not travel in the earth so as to have hearts (minds) with which they could understand or ears with which they could hear? Then certainly, the eyes are not blind but the hearts, that are in the bosoms, are blind.
Why do they not so conduct themselves on the earth as to have minds with which to understand, or ears with which to hear? For, surely, it is not the eyes that are blind, but it is the minds that are in the heads, which are blind.
Have they not travelled in the land that (perhaps by seeing these ruins) their hearts should become (such) as to understand, or the ears (such) as to hear (the truth)? So the fact is that it is not the eyes (of such people) that are blind, but the hearts, which are in the breasts, turn blind
Have they not roamed the land and had hearts with which to comprehend and ears with which to hear No, it is not the sight which is blind, but it is the hearts that are in the chests that are blind
Have they not roamed the earth and had hearts with which to comprehend and ears with which to hear? No, it is not the sight which is blind, but it is the hearts that are in the chests that are blind
Have they not roamed the earth and had hearts with which to comprehend and ears with which to hear? No, it is not the sight which is blind, but it is the hearts that are in the chests that are blind.
Do they not walk/move/ride in the earth/Planet Earth, so it (can) be for them hearts/minds they reason/comprehend with it, or ears they hear/listen with it, so that it truly does not blind/confuse the eye sights/knowledge and but that the hearts/minds which (are) in the chests (innermosts) blind/confuse (although they have eyes, they refuse to accept it)
Have they, then, never journeyed about the earth, letting their hearts gain wisdom, and causing their ears to hear? Yet, verily, it is not their eyes that have become blind - but blind have become the hearts that are in their breasts
Then have they not traveled in the earth so that they have hearts to consider with or ears to hear with? Surely then it is not the beholdings (i.e. the eyes) that (grow) blind, but (it is) the hearts within the breasts that (grow) blind
Have they not travelled in the land, and have they hearts wherewith to feel and ears wherewith to hear? For indeed it is not the eyes that grow blind, but it is the hearts, which are within the bosoms, that grow blind
Have they not travelled (sufficiently) in the land to have understanding hearts and listening ears? It is their hearts which are blind, not their ears
Have they not, then, traveled on earth so that they should have had hearts to understand with, or ears to listen with? The fact is that it is not the eyes that turn blind, but what turns blind is the hearts contained in the chests
Have they not travelled through the land so that they might have hearts wherewith to understand, and ears wherewith to hear? Indeed, it is not the eyes that grow blind, but it is the hearts, which are within the breasts., that grow blind.
Have they not moved about in the land? They are endowed with hearts to reason, and the ears to hear. Indeed, their eyes are not sightless. Rather, what is blind are their hearts within their chests
Have they not travelled through the land (to see the ruined cities) so that they may have hearts wherewith to understand, or ears wherewith to hear? Indeed, it is not the eyes that are blind, but it is the hearts which are in the breasts that are blind.
Have they -these infidels- not journeyed through the land and employed the faculty of reason in forming conclusions and looked with their minds' eyes to realize as much as their hearts may comprehend and their ears may hear! Indeed, it is not the eyes of the body that go blind but it is the eyes of the hearts in the breasts and those of the mind
Have they not travelled the Earth, so you would think they had either minds with which to reflect or ears with which to hear? In truth, it’s not the lack of sight that causes blindness but lack of insight, which is found in people’s chests
Have they not travelled throughout the land so their hearts may reason, and their ears may listen? Indeed, it is not the eyes that are blind, but it is the hearts in the chests that grow blind.
Do they not travel on the earth with hearts that understand or ears that hear? The eyes do not go blind, but the hearts inside go blind.
Have they never journeyed through the land? Have they no hearts to reason with, or ears to hear with? It is their hearts, and not their eyes, that are blind
Did they not roam the earth, then use their minds to understand, and use their ears to hear? Indeed, the real blindness is not the blindness of the eyes, but the blindness of the hearts inside the chests.
Have they not traveled through the land, so that their hearts gain wisdom and their ears learn to listen? For it is not the eyes that are blind, but the hearts within the breasts.
Have they not traveled through the land so that their hearts gain wisdom and their ears learn to listen? For it is not the eyes that are blind, but the hearts within the breasts.
So have they not walked on the earth, so it will be for them cores with which they reason, or ears to listen with it? So, it does not blind the sights, but it blinds the cores, which are within the chests.
Have they not traveled in the land so that they should have hearts wherewith to understand (the truth), or ears wherewith to hear (the truth)? For verily blind are not the eyes but blind are the hearts which are in the breasts
Have they never journeyed through the lands, letting their hearts gain wisdom, and their ears hear? It is not eyes that go blind; but blind indeed become the hearts that are in people's breasts.
Have they never journeyed about the earth, letting their hearts gain wisdom, and causing their ears to hear? Indeed, it is not their eyes that become blind, but blind become their hearts that are in the breasts
Have they not travelled in the land so that they should have hearts with which to understand, or ears with which to hear? For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts
Have they not traveled in the land, so that they may have hearts wherewith to understand, or ears wherewith to hear? For, surely, it is not the eyes that are blind, but blind are the hearts which are in the breasts
Have they not journeyed upon the earth, that they might have hearts by which to understand or ears by which to hear? Truly it is not the eyes that go blind, but it is hearts within breasts that go blind
Do they not go through the land, so that their hearts can thus learn wisdom and their ears may thus learn to listen? Truly it is not their eyes that are blind, but their hearts that are in their chests
Didn’t they travel through the earth and use their intellect to understand, and their ears to listen? It’s not the eyes that go blind, but it’s the hearts in the chests that do.
Have they not journeyed in the land, and had minds to reason with, or ears to listen with? It is not the eyes that go blind, but it is the hearts, within the chests, that go blind
So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts
So have they not travelled in the earth, and have they hearts with which to become intelligent, or ears with which to hear? For indeed, it is not the eyes which are blind, but blind are the hearts which are in the breasts.
Do they not travel through the land, so that their hearts (and minds) may thus learn wisdom and their ears may thus learn to hear? Truly it is not their eyes that are blind, but their hearts which are in their breasts
Do they not travel through the land, so that their hearts (and minds) may thus learn wisdom and their ears may thus learn to hear? Truly it is not their eyes that are blind, but their hearts which are in their breasts
وَیَسۡتَعۡجِلُونَكَ بِٱلۡعَذَابِ وَلَن یُخۡلِفَ ٱللَّهُ وَعۡدَهُۥۚ وَإِنَّ یَوۡمًا عِندَ رَبِّكَ كَأَلۡفِ سَنَةࣲ مِّمَّا تَعُدُّونَ ٤٧
They will challenge you [Prophet] to hasten the punishment. God will not fail in His promise- a Day with your Lord is like a thousand years by your reckoning
And they ask you to hasten on the punishment! And Allah never fails on His Promise. Surely, a Day with your Lord is as a 1,000 years of what you count.
And they ask thee to hasten on the torment, whereas Allah shall not fail His promise. And verily a day with thy Lord is as a thousand years of that which ye compute
That is how they ask you to hasten the punishment; but God does not go back on His promise. Verily a day with your Lord is equal by your reckoning to a thousand years
They ask you to hasten the suffering... Allah never fails in His promise! In the sight of your Rabb (the perception at the level of your essential reality manifested by the forces comprising your being) one day is like one thousand (earthly) years! (Allah knows best but I believe this verse is in reference to the perception pertaining to the dimension of life after death, for ‘your Rabb’ connotes the state of consciousness [the perception of time in one’s brain or cocoon reality] as a result of one’s individual Rabb or composition of Names. This is not in reference to the ‘Rabb of the worlds’.)
They ask you to hasten the punishment. Allah will not break His promise. A day with your Lord is equivalent to a thousand years in the way you count.
They ask you to hasten the punishment, though Allah shall never break His promise. Indeed a day with your Lord is like a thousand years of your reckoning
They challenge you to hasten the coming upon them of God’s punishment (with which they are threatened). Let them know that God never fails to fulfill His promise; but a day with your Lord is like a thousand years in your reckoning
And they (- the disbelievers) demand of you to expedite (their) punishment. Allah will not fail His promise. (Remember however that) one day with your Lord is (sometimes) equal to one thousand years by your counting
And they demand of thee to hasten the chastisement! God will not fail His promise; and surely a day with thy Lord is as a thousand years of your counting
They ask you to hurry up with the punishment, while God never breaks His promise. And indeed, a day with your Lord is like a thousand years of what you count.
They challenge you as to when God will punish them. God never reneges His promise. The (calendar of the Lord, however is different from your and a) Day of God is equal to a thousand of your years
And they ask you to hasten on the punishment, but God will not fail in His promise. Indeed a day in the sight of your Lord is like a thousand years of your count
And they urge yousg to hasten the punishment. But Allah will not break His promise. And indeed, a single day with your Lord is like a thousand years of what youpl count.
They will bid thee hasten on the torment, but God will never fail in his promise; for, verily, a day with thy Lord is as a thousand years of what ye number
And they ask you for the punishment – they are impatient – and Allah will not make His promise untrue; and indeed a single day before Allah is like a thousand years in your calculation
And they ask you to bring the punishment in haste but Allah will never fail His promise. For a day with your Lord is like a thousand years from that which you count.
They will urge thee to hasten the threatened punishment; but God will not fail to perform what He hath threatened: And verily one day with thy Lord is as a thousand years, of those which ye compute
They will bid you to hasten on the torment, but Allah will never fail in his promise; for, verily, a day with your Lord is as a thousand years of what you number
They ask you to hasten the punishment. Allah will not break His promise. Each day with your Lord is like a thousand years in your reckoning
And they will bid thee to hasten the chastisement. But God cannot fail His threat. And verily, a day with thy Lord is as a thousand years, as ye reckon them
And people ask you to hasten on the torment. And Allah never goes against (His) Promise. And verily, an aeon with your Nourisher-Sustainer is as a thousand years of what you reckon
And seek they that thee hasten the punishment? And God never breaks His Promise. And, truly, a day with thy Lord is as a thousand years of what you number.
They ask you to hurry with the punishment. Allah will not fail in His promise. Truly, a day in the sight of your Lord is like a thousand years in your perspective.
These people ask you to hasten the threatened punishment. Well, Allah will never go back on His promise. In fact a day of your Lord (time period in which Allah's decision is executed) is equal to a thousand years of your calculation
They ask you to hasten the punishment. Allah shall most certainly not fail His promise; but a Day with your Lord is as a thousand years of your reckoning
And they ask thee to hasten on the chastisement, and Allah by no means fails in His promise. And surely a day with thy Lord is as a thousand years of what you reckon
And they ask you to hasten on the punishment and Allah never goes against His promise, and a day with your Fosterer is certainly like a thousand years of what you number.
And they ask you to hasten with the punishment; and Allah is not the One to fail in His promise. And, indeed, a day with your Lord is a thousand years as you keep count of time
And they seek from you torment in haste and Allah never goes against His promise. And (when the Hour of torment will come) then one day (of torment) with your Lord is like a thousand years according to your (scale of) counting
And they seek you to hasten the retribution; and God will not break His promise. And a day with your Lord is like one thousand of the years you count
Andthey seek you to hasten the retribution; and God will not break His promise. And a day with your Lord is like one thousand of the years which you count
And they seek you to hasten the retribution; and God will not break His promise. And a day with your Lord is like one thousand of the years which you count.
And they hurry/hasten/urge you with the torture, and God will never/not break His promise, and that a day/time at your Lord (is) as a thousand years from what you count
And [so, O Muhammad,] they challenge thee to hasten the coming upon them of [God’s] chastisement: but God never fails to fulfill His promise - and, behold, in thy Sustainer’s sight a day is like a thousand years of your reckoning
And they ask you to hasten the torment! And Allah will never fail His promise; and surely a Day in the Reckoning of your Lord is as a thousand years of what you count
And they will bid thee hasten on the Doom, and Allah faileth not His promise, but lo! a Day with Allah is as a thousand years of what ye reckon
They want you to bring upon them their punishment without delay. God never disregards His promise. One day for God is equal to a thousand years for you
They ask you to bring the punishment sooner, while Allah will never go back on His promise. In fact, one day with your Lord is like one thousand years according to your calculation
They (fervently) ask you to hasten the (divine) retribution! Allâh will never let His Promise fail. Indeed, a day with your Lord is as a thousand years of what you reckon.
They taunt you to bring on the punishment at once. Allah does not go back on His words. But as you count, a day for your Lord equals a thousand of your years
Yet they (fervently) ask you to hasten the (divine) retribution! Allâh will not fail in His promise. And verily, a day with your Lord is as a thousand years of your reckoning.
And they -the infidels- ask you O Muhammad to hasten on the promised retributive punishment. But never shall Allah break His promise nor go back on His word. And a day in your Creator's calendar is as a thousand years of your earthly calendar
They ask you to bring forward the punishment, but Allah will never break His promise. Your Lord’s single day is like a thousand years by your calculations.
They challenge you ˹O Prophet˺ to hasten the torment. And Allah will never fail in His promise. But a day with your Lord is indeed like a thousand years by your counting.
And they ask you to hasten the punishment, and Allah does not break His promise. And a day with your Lord is like a thousand years of what you count.
They bid you hasten the scourge. And God will never fail His promise. Each day of your Lord‘s is like a thousand years in your reckoning¹
They challenge you to bring retribution, and GOD never fails to fulfill His prophecy. A day of your Lord is like a thousand of your years.
They challenge you [Prophet] to bring on their punishment [if you can]. But God will never fail to deliver His promise. A day with your Lord is like a thousand years as you count them.
They challenge you [Prophet] to bring on their punishment [if you can]. But God will never fail to deliver His promise. A day with your Lord is like a thousand years as you count them.
And they hasten you with torment. And Allah will never break His promise. And surely a day with your Lord is like a thousand lunar years from what you are counting.
And they demand of you to hasten on the punishment! While does never Allah fail His promise; and verily a day with your Lord is as a thousand years of what you number
They challenge you to hasten the coming upon them of God's punishment; but God never fails to fulfil His promise. Well, in your Lord's sight a day is like a thousand years of your reckoning.
And so (O Prophet) they challenge you to hasten the doom, but Allah never fails to fulfill His Promise. A day of your Lord is like a thousand of your years. (32:5), (70:40). (Before your Lord, is the eternal Now. He is Above temporal and spatial bounds)
And they ask you to hasten on the punishment, and Allah will by no means fail in His promise, and surely a day with your Lord is as a thousand years of what you number
And they demand of thee to hasten on the punishment, but ALLAH will never break HIS promise. And, verily, a day with thy Lord is sometimes as a thousand years of your reckoning
They bid thee to hasten the punishment, though God will not fail His Promise. And truly a day with your Lord is as a thousand years of that which you reckon
And yet they ask you to quicken the punishment! But Allah will not fail in His promise. Surely, a Day in the sight of your Lord is like a thousand years of your calculation
They challenge you to hasten the punishment, but God never fails in His promise. A day with your Lord is like a thousand years by your calculations.
And they ask you to hasten the punishment. But God never breaks His promise. A day with your Lord is like a thousand years of your count
And they urge you to hasten the punishment. But Allah will never fail in His promise. And indeed, a day with your Lord is like a thousand years of those which you count
And they ask you to hasten the punishment, and God will not break His promise; and indeed, a day with your Lord is like a thousand years of what you number.
Yet they ask thee to hasten on the Punishment! But God will not fail in His Promise. Verily a Day in the sight of thy Lord is like a thousand years of your reckoning
Yet they ask thee to hasten on the Punishment! But Allah will not fail in His Promise. Verily a Day in the sight of thy Lord is like a thousand years of your reckoning
وَكَأَیِّن مِّن قَرۡیَةٍ أَمۡلَیۡتُ لَهَا وَهِیَ ظَالِمَةࣱ ثُمَّ أَخَذۡتُهَا وَإِلَیَّ ٱلۡمَصِیرُ ٤٨
To many a town steeped in wrongdoing I gave more time and then struck them down: they all return to Me in the end
And to many townships I gave respite while they were wrong-doing. Then (in the end) I seized them. And to Me is the final return (of all).
And how many a city did give reins to, While it wronged itself, then took hold of it! and unto Me is the return
To how many habitations did We give respite, though given to wickedness, and then seized them. To Me they had to come back in the end
There were many nations given to wrongdoing to which I gave respite... I seized them all... All things shall return only to Me!
How many wrongdoing cities I allowed time to and then I seized them. I am their final destination!
To how many a town did I give respite while it was wrongdoing! Then I seized it, and toward Me is the destination
(Let them not hasten you to bring on them Our punishment.) How many a township that was given up to wrongdoing have I given respite to, but then seized them (when they persisted in unbelief and injustices); and to Me is the homecoming
And so many (people of) townships were given to wicked ways but I respited them long. Then I took them to task and to Me alone shall be the return (of all of them)
How many a city I have respited in its evildoing; then I seized it, and to Me was the homecoming
And how many towns did I give it a break while it was wrongdoer? Then I took it (destroyed it), and the final return is to Me.
I gave ample time to any a community in the past before punishing them in account of their wickedness. To God is everyone’s destiny
And to how many populations did I give respite, though they were given to wrongdoing. In the end I punished them. To me is the destination
And how many a town did I respite while it was unjust? Then I seized it, for to Me is the destiny.
And to how many a city have I given full range while it yet did wrong! then I seized on it, and unto me was the return
And to many a township did I give respite although they were oppressors; then I seized them; and towards Me is the return
And how many townships I gave them respite while they were wronging their own souls then I seized them and to Me is the place of final ending.
Unto how many cities have I granted respite, though they were wicked? Yet afterwards I chastised them: And unto Me shall they come to be judged, at the last day
And to how many a city have I given full range while it yet did wrong! Then I seized it, and unto Me was the return
And how many a village have I respited in its evil doing! Then I seized it. To Me is the return
How many cities have I long borne with, wicked though they were, yet then laid hold on them to chastise them! Unto Me shall all return
And how many a township — We granted it respite while it is given to wrong-doing in transgression. Then I seized it. And to Me is the (final) returning place
How many a town I granted indulgence while it is one that is unjust. Again, I took it and to Me was the Homecoming.
To how many populations did I give respite when they were lost in sin? Finally, I punished them. To Me is the final destination.
There have been many townships teeming with wrong doings, to whom at first I gave respite and at the end I smote them. Towards Me is the destination of all
How many towns did I respite at first though they were steeped in iniquity, and then I seized them! To Me are all destined to return
And how many a town to which I gave respite while it was unjust, then I seized it! And to Me is the return
And how many a town is there to which I gave time (for amendment) while it was unjust, then I caught it and towards Me is the destination.
And how many an unjust town/village had I been indulgent to and patient with! And then I seized it!! And to Me is the final destination
And how many a town I gave respite whilst it was given to wrongdoing and then I seized it (with torment)! And to Me (everyone) has to return
And many a town I have given it respite while it was doing wrong, then I seized it! And to Me is the destiny
Andmany a town I have given it respite while it was doing wrong, then I seized it! And to Me is the destiny
And many a town I have given it respite while it was doing wrong, then I seized it! And to Me is the destiny.
And how many from a village/urban city I extended in time/life for it, and it is unjust/oppressive? Then I took/punished it, and to Me (is) the end/destination
And to how many a community that was immersed in evildoing have I given rein for a while! But then I took it to task: for with Me is all journeys’ end
And (similarly) many a town I have reprieved, (while) it was unjust; thereafter I took it (away), and to Me is the Destiny
And how many a township did I suffer long though it was sinful! Then I grasped it. Unto Me is the return
To how many unjust towns have We given respite and then sized with torment. To Me do all things return
And how many towns were there to whom I allowed respite, while they were wrongdoers, then I seized them. And to Me is the final return
How many a town to which I gave respite while it was grossly unfair and morally wrong, then I seized it! To Me is the definitive course.
To many a sinning towns, I granted (a respite and) an opportunity to redeem themselves. Finally, I nabbed them. Towards Me is their destination
And how many a town to which I gave respite while it was iniquitous, then I seized it. And with Me lies the journey’s end.
And how many towns of wrongful inhabitants did I grant respite then I cast them down from a position of prosperity and power and brought them to ruin and to Me shall in the end be the destination
I granted respite to many towns whilst they were doing wrong, then I seized them; and to Me is the final return.
Many are the societies whose end We delayed while they did wrong, then seized them. And to Me is the final return.
And how many wrongdoing towns did I give time, then I overtook them, and to Me is the journey.
I bore long with many cities, teeming though they were with sin; and in the end I smote them. To Me shall all return
Many a community in the past committed evil, and I led them on for awhile, then I punished them. To Me is the ultimate destiny.
And how many a community did I indulge while it was unjust? Then I seized it, and their [final] destination is up to Me.
And how many a community did I indulge while it was unjust? Then I seized it, and their [final] destination is up to Me.
And how many from a village I have respite for it, while it was oppressive? Then I took it. And to Me is The Destiny.
And how may of townships I did give a respite while (the people therein) were unjust, then I did seize them, and unto Me is the return (of all)
To how many a township that was immersed in evildoing have I given rein for a while! But then I took it to task. With Me is the end of all journeys.
("As you sow, so shall you reap", is a rock-solid Law, as evidenced by the history of the rise and fall of nations.) How many communities have gone before whom I gave respite although they were transgressors, but then My Law of Requital seized them. For with Me is the end of all journeys
And how many a town to which I gave respite while it was unjust, then I overtook it, and to Me is the return
And how many a city I have respited, while it was given to wrongdoing. Then I seized it, and unto ME is the return
And how many a town did I grant respite while it did wrong. Then I seized it [in punishment], and unto Me is the journey’s end
And to how many populations did I (Allah) give relief, those who were used to doing wrong? In the end I (Allah) punished them. To Me is the destination (of all)
How many unjust societies did I reprieve before seizing them? To Me is the ultimate return.
How many a town have I reprieved, although it was unjust? Then I seized it. To Me is the destination
And for how many a city did I prolong enjoyment while it was committing wrong. Then I seized it, and to Me is the [final] destination
And how many a city have I given respite to while it was doing wrong. Then I seized it and to Me is the destination.
And to how many populations did I give respite, which were given to wrong-doing? in the end I punished them. To me is the destination (of all)
And to how many populations did I give respite, which were given to wrong-doing? in the end I punished them. To me is the destination (of all)
7
Opposition to the Prophet
قُلۡ یَـٰۤأَیُّهَا ٱلنَّاسُ إِنَّمَاۤ أَنَا۠ لَكُمۡ نَذِیرࣱ مُّبِینࣱ ٤٩
Say [Prophet], ‘People, I am sent only to give you clear warning.’
Say (O Muhammad): “O mankind! Surely I am a plain Warner to you.”
Say thou: mankind! I am unto you only a warner manifest
Tell them: "O men, it's my duty to warn you clearly."
Say, “O people... I am indeed a clear warner for you.”
Say: ´Mankind, I am only a clear warner to you.´
Say, ‘O mankind! I am only a manifest warner to you!’
Say (O Messenger): "O people! (I am not a man who can do whatever he wills, nor whatever you wish;) I am only a plain warner sent to you."
Say, `O mankind! I am but a plain Warner to you all (against the evil consequences of refusal and misdeeds).
Say: 'O men, I am only for you a plain warner.
Say: “People, I am only a clear warner for you.
Say: “People, I am only a plain Warner.”
Say, “O humanity, I am sent to you only to give a clear warning
Say, “O mankind, indeed, I am only an evident warner to you.”
Say, 'O ye folk! I am naught but a plain warner to you
Proclaim, "O mankind, I am for you only a clear Herald of Warning."
Say, “O mankind, I am but a manifest warner for you.”
Say, O men, verily I am only a public preacher unto you
Say, "O mankind! I am naught but a plain Warner to you
Say (Prophet Muhammad): 'O people, I have been sent to warn you plainly
SAY: O men! I am only your open warner
Say: “O you mankind! Certainly, I am to you a warner — evident and manifest
Say: O humanity! Truly, I am only a clear warner to you.
Say, “O Humanity, I am sent to you only to give clear warning.
O Muhammad, tell them: "O mankind! I am merely a plain Warner to you
Say (O Muhammad): "O people! I have been sent to you only as a plain warner (before the Doom strikes you)."
Say: O people, I am only a plain warner to you
Say, "O mankind! I am a clear warner to you.
Say, "O people! I am here only to give you a plain warning."
Say: ‘O people, I am only an evident Warner to you (against the torment of Allah).
Say: "O mankind, I am but a clear warner to you!"
Say: "O people, I am but a clear warner to you!
Say: "O people, I am but a clear warner to you!"
Say: "You, you the people, truly I am for you a clear/evident warner/giver of notice."
SAY [O Muhammad]: “O men! I am but a plain warner [sent by God] unto you!”
Say, "O you mankind, surely I am only for you an evident warner."
Say: O mankind! I am only a plain warner unto you
(Muhammad), tell them, "People, I am giving you a clear warning
Say, .O people, I am no more than a plain warner for you
Say, (O’ Muhammad): "O mankind! I am only a perspicuous warner to you.”
Say, "Oh you people! The fact is, I am a candid warner for you."
Say: "O mankind! I am sent to you only to deliver a severe warning’.
Say to the people: "O you people, I have been sent to you all as a spectacle and an evident warning"
Say: “People, I’m only a clear warner to you.”
Say, ˹O Prophet,˺ “O humanity! I am only sent to you with a clear warning.
Say: oh people, I am a clear warner for you.
Say: ‘You people! I have been sent to warn you plainly
Say, "O people, I have been sent to you as a profound warner."
Say [Prophet) , "O People, I am sent only to deliver a clear warning to you."
Say [Prophet), “O People, I am sent only to deliver a clear warning to you.â€
Say, “O the people, I am only an obvious warner, for you.”
Say: �O people! I am only a plain warner unto you
Say: 'Mankind, I am but a plain warner, sent to you!'
Say, "O Mankind! I am but a plain Warner to you."
Say: O people! I am only a plain warner to you
Say, `O Mankind, I am but a plain Warner to you;
Say, “O mankind! I am only a clear warner unto you!
Say: "O men! I am (sent) to you only to give a clear warning
Say, “O people, I am only a clear warner to you.”
Say, 'O people, I am only a plain warner to you.'
Say, "O people, I am only to you a clear warner."
Say, 'O mankind! I am only a clear warner to you.'
Say: "O men! I am (sent) to you only to give a Clear Warning
Say: "O men! I am (sent) to you only to give a Clear Warning
فَٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَهُم مَّغۡفِرَةࣱ وَرِزۡقࣱ كَرِیمࣱ ٥٠
Those who believe and do good deeds will be forgiven and have a generous reward
So those who believe and do righteous deeds, for them is forgiveness and generous provision.
Then those who believe and work righteous works--for them is forgiveness and a provision honourable
For those who believe and do the right is forgiveness and gracious provision
For those who believe and fulfill the requisites of their faith, there is forgiveness and a generous sustenance of life.
As for those who have iman and do right actions, they will have forgiveness and generous provision.
As for those who have faith and do righteous deeds, for them is forgiveness and a noble provision
So those who believe and do good, righteous deeds – for them is a forgiveness (to bring unforeseen blessings) and an honorable, generous provision (in the Hereafter)
There awaits protection and a generous and honourable provision for those who believe and do deeds of righteousness
Those who believe, and do deeds of righteousness -- theirs shall be forgiveness and generous provision
So those who believe and do good, they have forgiveness and an honorable provision,
“Those who choose to believe and do good deeds, they will receive the Lord’s forgiveness and a generous reward.”
“Those who believe and work righteousness, for them is forgiveness and sustenance most generous
Therefore, those who have attained faith and have done righteous deeds—for them is forgiveness and noble provision.
but those who believe and do right, for them is forgiveness and a generous provision
So those who believed and did good deeds, for them are forgiveness, and an excellent sustenance
As for those who believe and do righteous deeds for them is forgiveness and a most gracious provision.
And they who believe, and do good works, shall obtain forgiveness and an honourable provision
"And to those who believe and do right, for them is forgiveness and a generous provision
Those who believe and do good works, theirs shall be forgiveness and a generous provision
And they who believe and do the things that are right, shall have forgiveness and an honourable provision
So those who have Believed and performed righteous deeds — for them is Forgiveness and a generous provision
So those who believed and did as ones in accord with morality, for them is forgiveness and a generous provision.
“For those who believe and live righteously, there is forgiveness and a generous sustenance.”
Those who accept the true faith and do good deeds shall be forgiven and provided honorable sustenance
So those who believe and act righteously shall be granted forgiveness and an honourable sustenance
So those who believe and do good, for them is forgiveness and an honourable sustenance
So for those who believe and do righteous works, there is protective forgiveness and an honoured provision.
Those then that believe and do good deeds — they shall have forgiveness and a liberal provision
So they who believe and do good deeds, for them is forgiveness and bounty of (greater) honour and dignity
As for those who believe and do good work, for them is a forgiveness and a great provision
As for those who believe and do good works, for them is a forgiveness and a great provision
As for those who believe and do good works, for them is a forgiveness and a great provision.
So those who believed and made/did the correct/righteous deeds, for them (is) a forgiveness and an honoured/generous provision
And [know that] those who attain to faith and do righteous deeds shall be granted forgiveness of sins and a most excellent sustenance
So, the ones who have believed and done deeds of righteousness, for them will be forgiveness and an honorable provision
Those who believe and do good works, for them is pardon and a rich provision
The righteously striving believers will receive forgiveness and honorable sustenance
So those who come to believe and do good deeds, for them there is forgiveness and dignified provision
Thus, those who adhere to Islamic monotheism and do righteous good deeds (in this ‘worldly life’)- for them is forgiveness and generous sustenance.
Thus, there is forgiveness and a generous sustenance for those who believe and do righteous acts
Then (as for) those who live by Faith and strive to do righteous acts, they shall have forgiveness and abundant provision.
Consequently, those who acknowledge Allah with hearts impressed with the image of religious and spiritual virtues and deeds with wisdom and piety shall be mercifully forgiven and be graced with blessed provision
As for those who believe and do righteous deeds, they will have forgiveness and generous provision;
So those who believe and do good will have forgiveness and an honourable provision.
So for those who believe and do good work will be forgiveness and generous provision.
Those that accept the true faith and do good works shall be forgiven and richly provided for
Those who believe and lead a righteous life have deserved forgiveness and a generous recompense.
And those who have believed and done righteous deeds - for them is forgiveness and generous rewards.
And those who have believed and done righteous deeds - for them is forgiveness and generous rewards.
So, those who believed and worked the righteous deeds, for them is forgiveness and a noble livelihood.
Then those who believe and do righteous deeds, for them is forgiveness and an honourable sustenance
Those who believe and do righteous deeds shall be granted forgiveness of sins and a most excellent sustenance;
And know that communities who attain belief and augment the human potential, shall be granted the protection of forgiveness and a most excellent provision (in both worlds)
Then (as for) those who believe and do good, they shall have forgiveness and an honorable sustenance
`Those who believe and do good works, for them is forgiveness and an honourable provision
And as for those who believe and perform righteous deeds, theirs shall be forgiveness and a generous provision
"Those who believe and do righteous deeds, for them is forgiveness and a livelihood most plentiful
Those who believe and perform righteous deeds will receive forgiveness and a generous reward.
Those who believe and work righteousness—for them is forgiveness and a generous provision
And those who have believed and done righteous deeds - for them is forgiveness and noble provision
So those who believe and do good works, for them is forgiveness and a generous provision;
"Those who believe and work righteousness, for them is forgiveness and a sustenance most generous
"Those who believe and work righteousness, for them is forgiveness and a sustenance most generous
وَٱلَّذِینَ سَعَوۡا۟ فِیۤ ءَایَـٰتِنَا مُعَـٰجِزِینَ أُو۟لَـٰۤىِٕكَ أَصۡحَـٰبُ ٱلۡجَحِیمِ ٥١
but those who strive to oppose Our messages and try in vain to defeat Us are destined for the Blaze
But those who strive against Our Verses to frustrate people, those will be inmates of the fire of hell.
And those who endeavour in respect of Our signs to frustrate them- those shall be the fellows of Flaming Fire
But those who try to defeat Our signs are people of Hell
As for those who strive to invalidate Our signs, they are the people of Hell!
But as for those who strive against My Signs and try to thwart them, they will be the Companions of the Blazing Fire.
But as for those who contend with Our signs, seeking to thwart [their purpose], they shall be the inmates of hell
As to those who strive against Our Revelations, seeking to frustrate and void them, they are the companions of the Blazing Flame
But those who strive hard against Our Messages seeking to frustrate (Us in Our aims and ends), it is they who will be the inmates of the flaming Fire
And those who strive against Our signs to void them -- they shall be the inhabitants of Hell
and those who try to disable (and to discredit) Our signs, they are inhabitants of the hellfire.”
“As for those who make it a business of theirs to challenge My Revelations, they will end up in the Hell.”
“But those who strive against Our signs, seeking to stop them, they will be companions of the fire.
But those who strove against Our signs attempting to challenge (the believers)—those are the fellows of purgatory.
but those who strive to discredit our signs, they are the fellows of hell!
And those who strive in Our signs with the intention of disputing, are the people of fire
And those who endeavor to defy Our signs, they are companions of the hellfire.
But those who endeavour to make our signs of none effect, shall be the inhabitants, of hell
But those who strive to discredit Our signs, they are rightful owners of the Fire."
but those who strive to void Our verses, thinking they have escaped, shall be the people of Hell.
But those who strive to invalidate our signs shall be inmates of Hell
And those who strove against Our Ayaat as people who desire to frustrate others, they will be dwellers of the Hell-Fire
And those who endeavored against Our signs, ones who strive to thwart, those are the Companions of Hellfire.
Those who struggle against Our signs in order to frustrate them will be companions of the fire.
but those who strive against Our revelations, shall be the inmates of flaming fire."
whereas those who strive against Our Signs, seeking to profane them, they are the friends of the Fire
And those who strive to oppose Our messages, they are the inmates of the flaming Fire
And those who strive against Our signs to defeat (them), those are the inhabitants of the hell fire."
And those who strive to get the better of (or defeat the purpose of) Our Verses/signs — they shall be the inmates of the Hell
And those who strive in (refuting) Our Verses with the idea to frustrate (Us), it is they who are the inmates of Hell
And those who strive to obstruct Our revelations, those are the dwellers of Hell
Andthose who seek to obstruct Our revelations, those are the dwellers of Hell
And those who seek to obstruct Our revelations, those are the dwellers of Hell.
And those who hurried/hastened disabling/frustrating in Our verses/evidences , those are the Hells' owners/company/friends
whereas those who strive against Our messages, seeking to defeat their purpose - they are destined for the blazing fire
And the ones who have endeavored against Our signs trying to defy them, those will be the companions (i.e., inhabitants) of Hell-Fire
While those who strive to thwart Our revelations, such are rightful owners of the Fire
Those who try to challenge Our miracles will be the dwellers of hell."
As for those who strive against Our signs, trying to defeat (the prophet or the believers), they are the people of the Fire
But those who strive to oppose Our ‘Revelations’ to void them will be the companions of the Fire.
While those who strive to undermine Our signs (verses) will be the companions of hell
And (as for) those who strive to confute Our Enlightenment Quotes, they will be the Denizens of Hell.
Whereas those who strive to oppose and invalidate Our authoritative and divine signs shall be the inmates of Hell
but those who strive against Our signs will be the companions of Hell, in vain
But those who strive to discredit Our revelations, they will be the residents of the Hellfire.”
And those who strive to undermine Our signs will be the inmates of hell-fire.
and those that seek to confute Our revelations shall be the tenants of Hell.‘
As for those who strive to challenge our revelations, they incur Hell.
But those who oppose Our message, [seeking] in vain to cause it to fail-those are the companions of Hell.
But those who oppose Our message, [seeking] in vain to cause it to fail-those are the companions of Hell.
And those who strived in Our verses to cause incapacitation of them, those are the Hellfire’s companions.
And those who strive against Our signs (to reject them), they shall be the inhabitants of Hell
whereas those who strive against Our revelations, seeking to defeat their purpose, are destined for the blazing fire.
Whereas those who strive against Our Messages seeking to defeat their purpose, they are destined to face the Insurmountable Barrier
And (as for) those who strive to oppose Our communications, they shall be the inmates of the flaming fire
`But those who strive against Our Signs, seeking to frustrate Our purpose - these shall be the inmates of the Fire.
But those who endeavor to thwart Our signs, they shall be the inhabitants of Hellfire
"But those who work hard against Our Signs, to stop (or block) them— They will be companions of the Fire."
But those who strive to frustrate Our revelations will be inhabitants of Hell.
But those who strive against Our revelations—these are the inmates of Hell
But the ones who strove against Our verses, [seeking] to cause failure - those are the companions of Hellfire
And those who strove concerning Our signs to frustrate, those are the fellows of the Hellfire.
"But those who strive against Our Signs, to frustrate them,- they will be Companions of the Fire."
"But those who strive against Our Signs, to frustrate them,- they will be Companions of the Fire."
وَمَاۤ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رَّسُولࣲ وَلَا نَبِیٍّ إِلَّاۤ إِذَا تَمَنَّىٰۤ أَلۡقَى ٱلشَّیۡطَـٰنُ فِیۤ أُمۡنِیَّتِهِۦ فَیَنسَخُ ٱللَّهُ مَا یُلۡقِی ٱلشَّیۡطَـٰنُ ثُمَّ یُحۡكِمُ ٱللَّهُ ءَایَـٰتِهِۦۗ وَٱللَّهُ عَلِیمٌ حَكِیمࣱ ٥٢
We have never sent any messenger or prophet before you [Muhammad] into whose wishes Satan did not insinuate something, but God removes what Satan insinuates and then God affirms His message. God is all knowing and wise
We did not send a Messenger or a prophet before you (O Muhammad), but when he (prophet) did recite the revelation, Satan threw (some falsehood) in his recitation. But Allah abolishes what Satan throws in and then Allah establishes His Revelations. Allah is All-Knower, All-Wise.
And We have sent before thee no apostle or prophet but when he read the Satan cast forth suggestions in respect of his reading; then Allah abolisheth that which the Satan casteth forth; then Allah confirmeth His revelations; and Allah is Knowing. Wise
We have sent no messenger or apostle before you with whose recitations Satan did not tamper. Yet God abrogates what Satan interpolates; then He confirms His revelations, for God is all-knowing and all-wise
And We have not disclosed any Rasul (the informer of the reality and gnosis) or Nabi (one who conveys the divine laws) before you whose Satan (ego-identity forming his persona) has not induced an idea (as necessitated by his duty) when he conveyed! Allah renders the suggestions of Satan invalid, then firmly establishes His own signs! Allah is the Aleem, the Hakim.
We did not send any Messenger or any Prophet before you without Shaytan insinuating something into his recitation while he was reciting. But Allah revokes whatever Shaytan insinuates and then Allah confirms His Signs — Allah is All-Knowing, All-Wise —
We did not send before you any apostle or prophet but that when he recited [the scripture] Satan interjected [something] in his recitation. Thereat Allah nullifies whatever Satan has interjected, [and] then Allah confirms His signs, and Allah is All-knowing, All-wise
Never did We send a Messenger or a Prophet before you but that when he recited (God’s Revelations to the people) Satan would make insinuations (about these Revelations, prompting people to misconstrue them in many wrong senses, rather than the right one). But God abrogates whatever insinuations Satan may make, and then He confirms and establishes His Revelations. God is All-Knowing, All-Wise
And We have sent no Messenger, nor a Prophet before you but when he longed (to attain what he sought), satan (interfered and) put hindrances in the way of what he sought after. But Allah removes (the hindrances) that are placed by satan, then Allah firmly establishes His Messages. And Allah is All-Knowing, All-Wise
We sent not ever any Messenger or Prophet before thee, but that Satan cast into his fancy, when he was fancying; but God annuls what Satan casts, then God confirms His signs -- surely God is All-knowing, All-wise -
And We did not send any messenger or prophet before you, unless when he wished (something) Satan threw (temptation) in his wish, but God eliminates anything that Satan throws, then God affirms His signs. God is knowledgeable and wise.
All Prophets and Messengers before you had to deal with the Satan’s intervention. God, however, reveals the true nature of the Satan’s suggestions and establishes His Divine Laws. God is the Most Knowledgeable, the Most Wise
Never did We send a messenger or a prophet before you, that when he had a purpose, Satan threw something harmful in his purpose, but God will throw out anything that Satan throws in, and God will confirm His signs, for God is full of knowledge and wisdom
And never did We send any messenger before you nor a prophet but when he wished (to guide people) Satan cast (obstacles) to his wish. Yet Allah nullifies what Satan casts, then Allah affirms His signs. And Allah is All-Knowing, All-Wise.
We have not sent before thee any apostle or prophet, but that when he wished, Satan threw not something into his wish; but God annuls what Satan throws; then does God confirm his signs, and God is knowing, wise
And all the Noble Messengers or Prophets whom We sent before you – it occurred with all of them – that whenever they recited (the message) Satan included a bit (from his own speech) in their recitation to the people; so Allah obliterates what Satan includes and then Allah fortifies His verses; and Allah is All Knowing, Wise
And We never sent before you a messenger or a prophet except that when he formulates a good wish, Satan will throw [doubt] in his wish but Allah abrogates that [doubt] which Satan casts and then Allah confirms His signs and Allah is All-knowing, All-wise
We have sent no apostle, or prophet, before thee, but, when he read, Satan suggested some error in his reading. But God shall make void that which Satan hath suggested: Then shall God confirm his signs; for God is knowing and wise
We have not sent before you any messenger or prophet, but that when he formed a desire (or recited the message), Satan introduced not something (evil or vain) into it; but Allah annuls what Satan proposes; then does Allah confirm (establish) His Signs (r
Never have We sent a Messenger or a Prophet before you, but when he hoped, satan tampered with his hope. But Allah supersedes the tampering of satan and confirms His verses. And Allah is the Knower, the Wise
We have not sent any apostle or prophet before thee, among whose desires Satan injected not some wrong desire, but God shall bring to nought that which Satan had suggested. Thus shall God affirm His revelations for God is Knowing, Wise
And We did not send before you out of a Messenger and nor a Prophet but when he desired, the satan introduced (his share) into his desire. But Allah abolishes what the satan introduces. Afterwards Allah establishes His Ayaat. And Allah is All-Aware, All-Wise
And We sent not before thee any Messenger nor Prophet, but when he fantasized, Satan cast fantasies into him. But God nullifies what Satan casts. Again, God set clear His signs. And God is Knowing, Wise,
We never sent a messenger or prophet before You without, when he had a recitation, Satan interfering with his recitation; but, Allah will cancel anything that Satan offers. Allah will confirm His signs. Allah is the All-knowing, the Perfectly Wise.
Never have We sent a Messenger or a prophet before you, O Muhammad, with whose wishes Satan did not tamper; but Allah abrogates the interjections of Satan and confirms His own revelations, for Allah is All-Knowing, All-Wise
Never did We send a Messenger or a Prophet before you (O Muhammad), but that whenever he had a desire, Satan interfered with that desire. Allah eradicates the interference of Satan and strengthens His Signs. Allah is All-Knowing, All-Wise
And We never sent a messenger or a prophet before thee but when he desired, the devil made a suggestion respecting his desire; but Allah annuls that which the devil casts, then does Allah establish His messages. And Allah is Knowing, Wise -
And We did not send before you, any messenger or prophet, but when he desired (something) the devil put into his desire (some evil, as he normally does with human beings). Therefore Allah (first) wipes off that which the devil puts (into the desires of messengers and prophets and) then Allah establishes His signs (Divine communication), Allah is Knowing, Wise,
And no Messenger, nor Prophet, did we send before you, but when he delivered the divine Message to the people, the Satan cast doubts into that Message. And Allah blots out that which the Satan casts, and then does Allah make His Verses/signs prevail. And Allah is Knowledgeable, Wise
And We did not send any Messenger and Prophet before you, but (it happened to them all) that when he (the Prophet or the Messenger) would recite (to the people the Revelations of Allah), Satan mixed up in their minds false doubts, and absurd ideas of his own with the Verses recited (by that Prophet). Then Allah removes those doubts from the minds of the people which Satan puts (into the minds of the listeners). And then Allah firmly establishes His Verses (in the hearts of the believers). And Allah is All-Knowing, All-Wise
And We did not send before you any messenger or prophet, without having the devil interfere with his wishes. God then overrides what the devil has cast, and God firms His revelations. And God is Knower, Wise
AndWe did not send before you any messenger or prophet, without having the devil interfere with his wishes. God then duplicates what the devil has cast, and God secures His revelations. And God is Knower, Wise
And We did not send before you any messenger or prophet, without having the devil interfere with his wishes. God then duplicates what the devil has cast, and God secures His revelations. And God is Knower, Wise.
And We did not send from before you from a messenger, and nor a prophet, except if/when he wished/desired, the devil threw in his wish/desire, so God erases/ nullifies what the devil throws , then God perfects/tightens His verses/evidences/signs, and God (is) knowledgeable, wise/judicious
Yet whenever We sent forth any apostle or prophet before thee, and he was hoping [that his warnings would be heeded], Satan would cast an aspersion on his innermost aims: but God renders null and void whatever aspersion Satan may cast; and God makes His messages clear in and by themselves for God is all-knowing, wise
And in no way did We send even before you any Messenger or Prophet, except that when he covets, Ash-Shaytan (The ever-vicious, i.e., the Devil) cast into his coveting; so Allah abrogates what Ash-Shaytan casts; (then) thereafter Allah sets clear His signs, and Allah is Ever-Knowing, Ever-Wise
Never sent We a messenger or a prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allah abolisheth that which Satan proposeth. Then Allah establisheth His revelations. Allah is Knower, Wise
Satan would try to tamper with the desires of every Prophet or Messenger whom We sent. Then God would remove Satan's temptations and strengthen His revelations. God is All-knowing and All-wise
We did not send any messenger before you nor a prophet, but (he faced a situation that) when he recited (the revelation), the Satan cast (doubts in the hearts of his opponents) about what he recited. So, Allah nullifies what the Satan casts, then Allah makes His verses firm, and Allah is All- Knowing, All-Wis
Never did We send a ‘Messenger’ or a ‘Prophet’ before you except that when he recited (the verses), ‘Satan’ threw into it (some falsehood). But Allâh eliminates that which ‘Satan’ throws in. Then Allâh entrenches His ‘Revelations’ -Allâh is All- Knowing, All-Wise-
It happened to every messenger and prophet We ever sent. Whenever they desired (and received a verse) Shaitan put his own spin (interpretation) upon it. But Allah removes whatever Shaitan casts. And then He confirms and strengthens His verses. Allah is All-knowing and All-wise
And We didn’t send before you any Messenger or Prophet, except that when he recited (the scripture), Satan threw into it (some falsehood). But Allâh eliminates what Satan throws in. Then, Allâh entrenches His Revelations. And Allâh is All- Knowing, All-Wise.
Nor did We send before you O Muhammad a Messenger or a Prophet but was opposed by those with characteristics befitting AL-Shaytan. They were determined to suppress their volition and intervene between them and their divine cause and to influence the peoples' minds with their satanic wickedness. But there and then does Allah annul the satanic desire and render it void and He confirms His spirit of truth guiding into all truth and strengthening His cause. Allah is 'Alimun and Hakimun. (the Source of wisdom and wise mysterious dispensations)
We haven’t sent a single messenger or prophet before you who recited Our revelation, but Satan suggested errors in his recitation. Allah removes whatever Satan suggests, then Allah makes clear His verses – Allah is Knowing, Wise –
Whenever We sent a messenger or a prophet before you ˹O Prophet˺ and he recited ˹Our revelations˺, Satan would influence ˹people’s understanding of˺ his recitation. But ˹eventually˺ Allah would eliminate Satan’s influence. Then Allah would ˹firmly˺ establish His revelations. And Allah is All-Knowing, All-Wise.
And whenever We sent a messenger or prophet before you, the devil interfered with his recitation when he recited, then Allah cancels the devil´s interference, then Allah lays down His signs, and Allah is knowing and wise.
Never have We sent a single prophet or apostle before you with whose wishes Satan did not tamper. But God abrogates the interjections of Satan and God confirms His own revelations. God is all-knowing and wise
We did not send before you any messenger, nor a prophet, without having the devil interfere in his wishes. GOD then nullifies what the devil has done. GOD perfects His revelations. GOD is Omniscient, Most Wise.
Yet, whenever We sent a messenger or a prophet ahead of you, and he was hoping [that his warning will be headed], Satan would cast [doubt] on his hopes. But God destroys that what Satan insinuates, and God confirms His messages, for God is All-Knowing and All-Wise.
Yet, whenever We sent a messenger or a prophet ahead of you, and he was hoping [that his warning will be headed], Satan would cast [doubt] on his hopes. But God destroys that what Satan insinuates, and God confirms His messages, for God is All-Knowing and All-Wise.
And We were not sent among a messenger nor a prophet before you, except whenever he had a wish, The Satan threw into his wishes. So, Allah supersedes what Satan has thrown, then Allah judges His verses. And Allah is Knowledgeable, Wise.
And We did not send before you any messenger or a prophet but when he desired, the Satan threw (some vanity) into his desire; but Allah will cancel anything (vain) that Satan throws in, then Allah does establish His signs, and Allah is All-Knowing, All-Wise
Whenever We sent forth a messenger or a prophet before you, and he was hoping for something, Satan would throw some aspersion on his wishes. But God renders null and void whatever aspersion Satan may cast; and God makes His messages clear in and by themselves. God is All- Knowing, Wise.
Yet whenever We sent any Messenger or Prophet before you, satanic people tried to confound the central aims of the Message in his very life-time. But Allah rendered null and void all the aspirations they had. And Allah makes His Messages clear in and by themselves, for Allah is All Knowing, Wise. (Satanic people then tried to alter his teachings after he passed on. Allah, then, sent another Messenger to restore the purity of His Messages (6:113). Until the Final Message was revealed and Allah Himself guaranteed its preservation.
And We did not send before you any messenger or prophet, but when he desired, the Shaitan made a suggestion respecting his desire; but Allah annuls that which the Shaitan casts, then does Allah establish His communications, and Allah is Knowing, Wise
Never did WE send a Messenger or a Prophet before thee, but when he sought to attain his object, Satan put obstacles in the way of what he sought after. But ALLAH removes the obstacles that are placed by Satan. Then ALLAH firmly establishes HIS Signs. And ALLAH is All-Knowing, Wise
And no messenger or prophet did We send before thee, but that when he had a longing, Satan would cast into his longing, whereupon God effaces what Satan cast. Then God makes firm His signs—and God is Knowing, Wise
We never sent a messenger or a prophet before you, but, when he (the messenger or prophet) alluded a call (towards Allah), Satan threw some (lowliness) into his call: But Allah will hide anything (lowly) that Satan brings in, and Allah will confirm (and clarify) His Signs: For Allah is full of knowledge and wisdom
We never sent a messenger or a prophet before you without Satan attempting to interfere with his desires. Yet, God nullifies what Satan insinuates, and God reinforces His revelations. God is All-Knowing, All-Wise.
We never sent a messenger before you, or a prophet, but when he had a desire Satan interfered in his wishes. But God nullifies what Satan interjects, and God affirms His revelations. God is Omniscient and Wise
And We did not send before you any messenger or prophet except that when he spoke [or recited], Satan threw into it [some misunderstanding]. But Allah abolishes that which Satan throws in; then Allah makes precise His verses. And Allah is Knowing and Wise
And We have not sent before you any messenger nor prophet, but when he wished, the devil threw into his wishful thinking; but God annuls what the devil throws; then God confirms His signs, and God is knowing, wise.
Never did We send an apostle or a prophet before thee, but, when he framed a desire, Satan threw some (vanity) into his desire: but God will cancel anything (vain) that Satan throws in, and God will confirm (and establish) His Signs: for God i s full of Knowledge and Wisdom
Never did We send a messenger or a prophet before thee, but, when he framed a desire, Satan threw some (vanity) into his desire: but Allah will cancel anything (vain) that Satan throws in, and Allah will confirm (and establish) His Signs: for Allah is full of Knowledge and Wisdom
لِّیَجۡعَلَ مَا یُلۡقِی ٱلشَّیۡطَـٰنُ فِتۡنَةࣰ لِّلَّذِینَ فِی قُلُوبِهِم مَّرَضࣱ وَٱلۡقَاسِیَةِ قُلُوبُهُمۡۗ وَإِنَّ ٱلظَّـٰلِمِینَ لَفِی شِقَاقِۭ بَعِیدࣲ ٥٣
He makes Satan’s insinuations a temptation only for the sick at heart and those whose hearts are hardened- the evildoers are profoundly opposed [to the Truth]
Whatever Satan throws in, Allah may make as a trial for those in whose hearts there is a disease (of hypocrisy and disbelief) and whose hearts are hardened. Certainly, the wrongdoers are in an opposition far-off (from the truth),
That he may make that which the Satan casteth forth a temptation for those in whose heart is a disease and whose hearts are hardened--and the wrong-doers are in divergence far-off
This is in order to make the interpolations of Satan a test for those whose hearts are diseased and hardened: Surely the sinners have gone far in dissent
An idea that is induced by Satan (from the ego-consciousness produced by the effect of the amygdala) is an object of trial for those who are devoid of healthy thought and whose consciousness is covered (one whose essential angelic forces are blocked and who is indulgent of bodily and egoistic pleasures)... Indeed, the wrongdoers are on a path without return!
so that He can make what Shaytan insinuates a trial for those with sickness in their hearts and for those whose hearts are hard — the wrongdoers are entrenched in hostility —
That He may make what Satan has thrown in a trial for those in whose hearts is a sickness and those whose hearts have hardened. Indeed the wrongdoers are steeped in extreme defiance
He makes Satan’s insinuations a trial for those in the center of whose hearts there is a sickness (that extinguishes their power of understanding and corrupts their character), and who have hardened hearts. The wrongdoers have certainly veered far from the truth and are in wide schism
(Allah permits the interference of satan) so that He may make (the hindrance which satan puts in the way of the Messengers) serve as a trial for those whose hearts carry disease (of hypocrisy) and for those whose hearts are hardened (because of disbelief). Infact the wrongdoers have gone far (in their antagonism)
that He may make what Satan casts a trial for those in whose hearts is sickness, and those whose hearts are hard; and surely the evildoers are in wide schism
So that He makes whatever Satan throws as a test for those who have a disease in their hearts and their hearts are hardened, and indeed the wrongdoers are in extreme opposition (to the truth).
God has permitted Satan’s intervention to let people choose (in their absolute freedom, either to enjoy a healthy mind or) to have sick mind (the same way that the drug users choose to have a sick body) which becomes (increasingly) insensitive to truth. Thus the wicked is drifted far away
He does this, so that He may make the suggestions thrown in by Satan, a trial for those in whose hearts is a disease, and who has hardened their heart. Indeed the wrongdoers are in a disagreement far astray
Thus He makes whatever Satan casts a means of trial for those whose hearts harbor disease and those who are hard-hearted. For the unjust are indeed in profound discord.
to make what Satan throws a trial unto those in whose hearts is sickness, and those whose hearts are hard; and, verily, the wrong - doers are in a wide schism
So that He may make what the devil includes a trial for those in whose hearts is a disease, and those whose hearts are hardened; indeed the unjust are extremely quarrelsome
so that He may make that [doubt] which Satan casts a tribulation for those in whose hearts is a disease and for those whose hearts are hardened and truly those who wrong their own souls are in a dissension gone far astray
But this He permitteth, that He may make that which Satan hath suggested, a temptation unto those in whose hearts there is an infirmity, and whose hearts are hardened: -- for the ungodly are certainly in a wide disagreement from the truth: -
That He may make that which Satan introduces a trial unto those in whose heart is a disease, and those whose heart are hardened - verily, the wrongdoers are in a wide schism
(This He permits) in order that He makes satan's interjections a temptation for those in whose hearts is a sickness and those whose hearts are hardened and the harmdoers are in a wide schism
That He may make that which Satan hath injected, a trial to those in whose hearts is a disease, and whose hearts are hardened. - Verily, the wicked are in a far-gone severance from the truth!
(This became allowed in Allah’s Plan) in order that (Allah) may make, what the satan introduces, a trial and test for those in whose hearts is a disease (of hypocrisy or disbelief), and their hearts are such that harbour obstruction (in accepting the Truth). And certainly, the transgressors are indeed in doubt and suspicion of a far and remote nature
for He makes what Satan casts a test for those who in their hearts is a sickness and their hearts, ones that harden. And, truly, the ones who are unjust are in a wide breach.
He will make the suggestions offered by Satan as only a trial for those in whose hearts is a disease and whose hearts are hardened. Truly, the sinners are in a distant gulf.
He makes Satan’s interjections a temptation for those whose hearts suffer from the disease of hypocrisy and whose hearts are hardened - that’s why the wrongdoers are in such an extreme dissensio
(He does this) in order that He may make the evil caused by Satan a trial for those in whose hearts there is sickness (of hypocrisy), whose hearts are hard (and vitiated). Surely these wrong-doers have gone too far in their dissension
That He may make what the devil casts a trial for those in whose hearts is a disease and the hard-hearted. And surely the wrongdoers are in severe opposition
that He may make that which the devil puts in, a temptation for those in whose hearts is a disease and those whose hearts are hardened (and not for the messengers and prophets), and the unjust are certainly in deep opposition,
So that He may make what the Satan casts a temptation for those in whose hearts is a disease, and the means for hardening their hearts. And indeed the wrongdoers are in a state of extreme rebellion
(It happens) so that Allah may make these (false ideas and absurd doubts) which Satan puts (into their minds) a trial for those people whose hearts are diseased (of hypocrisy) and whose hearts are hardened (owing to disbelief and disgust). And surely, the wrongdoers are engaged in serious rivalry
That He may make what the devil has cast as a tests for those who have a disease in their hearts and those whose hearts are hardened. And the wicked are far away in opposition
That He may make what the devil has cast as a test for those who have a disease in their hearts and those whose hearts are hardened. And the wicked are far away in opposition
That He may make what the devil has cast as a test for those who have a disease in their hearts and those whose hearts are hardened. And the wicked are far away in opposition.
To make what the devil throws (as) a test/seduction to those whom in their hearts/minds (is) sickness/disease, and their hearts/minds (are) the cruel/merciless , and that the unjust/oppressive (are) in (E) far/distant defiance/animosity
[And He allows doubts to arise] so that He might cause whatever aspersion Satan may cast [against His prophets] to become a trial for all in whose hearts is disease and all whose hearts are hardened: for, verily, all who are [thus] sinning [against themselves] are most deeply in the wrong
That He may make whatever Ash-Shaytan (The ever-vicious, i.e., the Devil) casts a temptation for the ones in whose hearts is sickness and the ones whose hearts are hard- and surely the unjust (ones) are indeed in far-reaching opposition
That He may make that which the devil proposeth a temptation for those in whose hearts is a disease, and those whose hearts are hardened - Lo! the evil-doers are in open schism
He would make Satan's temptations a trial for those whose hearts are hard and sick. The wrong-doers are far away from the Lord
(All this is allowed to be done) so that He may make what Satan casts a trial for those in whose hearts there is a disease, and whose hearts are hard;__and surely the wrongdoers are in the utmost antagonism_
So that He may make whatever ‘Satan’ throws in a trial for those in whose hearts is a disease and for those whose hearts are hardened-Surely, the iniquitous are in open schism-
(He does this) so that He may turn the work of Shaitan into a lure for those whose hearts are diseased and hardened. Surely, because of their malice and rancor, the evil doers (in their dissent) have strayed too far away (from the truth)
(Allâh) makes whatever Satan throws in a trial for those in whose hearts there is doubt, and for whose hearts are so hardened. And verily, those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims are in open schism.
Allah plans it in this manner in order to use the incitement instigated by the satanic as a trial for those whose hearts reflect the morbidity inherent in their inmost being and in whose hearts reigns cruelty. And the wrongful of actions are in disagreement producing extreme contention and discord
thereby turning whatever Satan suggests into a test for those in whose hearts is sickness and for the hard of heart. The wrongdoers are far removed from the truth.
All that so He may make Satan’s influence a trial for those ˹hypocrites˺ whose hearts are sick and those ˹disbelievers˺ whose hearts are hardened. Surely the wrongdoers are totally engrossed in opposition.
So that Allah makes the interference of the devil a test for those with a disease in their hearts and whose hearts are hardened, and the wrongdoers are far away (from the truth).
He makes Satan‘s interjections a temptation for those whose hearts are tainted, whose hearts are hardened ― this is why the wrongdoers are in open schism ―
He thus sets up the devil's scheme as a test for those who harbor doubts in their hearts, and those whose hearts are hardened. The wicked must remain with the opposition.
He makes what Satan spews forth a temptation only to those whose hearts are sick or hardened-surely the unjust are profoundly opposed to the Truth.
He makes what Satan spews forth a temptation only to those whose hearts are sick or hardened-surely the unjust are profoundly opposed to the Truth.
He will set what Satan throws as an infatuation for those who in their cores a disease, and who their hearts are cruel. And surely the oppressors are, in far split.
So that He may make what the Satan casts a trial for those in whose hearts is disease and those whose hearts are hard, and verily the unjust are in a deep opposition
He may cause whatever aspersion Satan may cast to become a trial for all in whose hearts is disease and all whose hearts are hardened. Indeed, all who are thus sinning are most deeply in the wrong.
(Allah allows) these satanic people to advance their aspirations so that He might make this conspiracy a test for people and distinguish (the true believers in the Divine Revelation) from those who have a disease in their hearts. Verily, those who relegate the Divine Revelation in favor of human aspirations create great schism and sectarianism. (Zulm = Relegation from the rightful place). (2:53)
So that He may make what the Shaitan casts a trial for those in whose hearts is disease and those whose hearts are hard; and most surely the unjust are in a great opposition
This happens that HE may make the obstacles which Satan puts in the way of the Prophet a trial for those in whose hearts is a disease and, those whose hearts are hardened and surely, the wrongdoers are gone far in opposition
that He might make what Satan casts to be a trial for those in whose hearts is a disease, and those whose hearts are hard—and truly the wrongdoers are in extreme schism
(It is) that He (Allah) causes the thought of Satan, only a trial for those in whose hearts is a disease and who are hardened in heart: Surely, the wrongdoers are removed far (from the Truth)
Satan’s insinuations are a trial for those with diseased and hardened hearts. The wrongdoers are in profound discord.
In order to make Satan's suggestions a trial for those whose hearts are diseased, and those whose hearts are hardened. The wrongdoers are in profound discord
[That is] so He may make what Satan throws in a trial for those within whose hearts is disease and those hard of heart. And indeed, the wrongdoers are in extreme dissension
That He may make what the devil throws a trial for those in whose hearts is sickness, and those whose hearts are hard; and indeed, the wrongdoers are surely in far schism.
That He may make the suggestions thrown in by Satan, but a trial for those in whose hearts is a disease and who are hardened of heart: verily the wrong-doers are in a schism far (from the Truth)
That He may make the suggestions thrown in by Satan, but a trial for those in whose hearts is a disease and who are hardened of heart: verily the wrong-doers are in a schism far (from the Truth)
وَلِیَعۡلَمَ ٱلَّذِینَ أُوتُوا۟ ٱلۡعِلۡمَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّكَ فَیُؤۡمِنُوا۟ بِهِۦ فَتُخۡبِتَ لَهُۥ قُلُوبُهُمۡۗ وَإِنَّ ٱللَّهَ لَهَادِ ٱلَّذِینَ ءَامَنُوۤا۟ إِلَىٰ صِرَ ٰطࣲ مُّسۡتَقِیمࣲ ٥٤
and He causes those given knowledge to realize that this Revelation is your Lord’s Truth, so that they may believe in it and humble their hearts to Him: God guides the faithful to the straight path
so that those who have been given knowledge (may know) that it (this Qur’an) is the truth from your Lord and thus they may believe in it, and may submit their hearts to it. And surely, Allah is the Guide of those who believe to the Right Way.
And that those who have been vouchsafed knowledge may know that it is the truth from thy Lord and may believe therein, and so their hearts may submit thereto. And verily Allah is the Guide of those who believe unto a path straight
At the same time those who have been given knowledge may know that this is the truth from your Lord, and come to believe in it, and their hearts become submissive to Him. Verily God guides those who believe, to the even path
As for those to whom knowledge has been given, let them know that (what reflects to their consciousness) is the Truth from their Rabb and let them believe in it and let their consciousness be in awe of Him... Indeed, Allah will guide those who believe to the reality.
and so that those who have been given knowledge will know it is the truth from their Lord and have iman in it and their hearts will be humbled to Him. Allah guides those who have iman to a straight path.
That those who have been given knowledge may know that it is the truth from your Lord, and so they may have faith in it, and their hearts may be humbled before Him. Indeed Allah guides those who have faith to a straight path
While those who have been granted knowledge (of the truth) know (with a greater certainty) that whatever God reveals is the truth itself, and they believe in it and their hearts submit to Him in utmost humility. God most certainly guides to a straight path those who believe with sincerity
And (He permits this) so that those who have been given knowledge may know that this (Qur'an) is the truth from your Lord and may believe in it and humble themselves before Him from their very hearts. And Allah will indeed be the Guide of those who believe, to the straight and right path
and that they who have been given knowledge may know that it is the truth from thy Lord and believe in it, and so their hearts be humble unto Him; and assuredly God ever guides those who believe to a straight path
And so that those who were given knowledge know that it (Quran) is the truth from your Lord, so they believe in it and their hearts are humbled (and compliant) before it. And God certainly guides those who believe to a straight path.
Such trial, also, gives the opportunity to those who have earned the knowledge to realize that this Qur’an is the Truth sent by the Lord and that they may choose to believe in it (knowing and choosing are two different things.) God will make such people sensitive to His Revelations and guide those who have chosen to believe to the right path
So that those on whom knowledge has been bestowed, may learn that it is the truth from your Lord, and that they may believe therein, and their hearts may be made humble and open to it. For God indeed guides those who believe to the straight way
And let those endowed with knowledge know that it is the truth from your Lord, and believe in it so that their hearts soften to it. And indeed, Allah will guide those who have attained faith to a straight path,
and that those who have been given 'the knowledge' may know that it is the truth from thy Lord, and may believe therein, and that their hearts may be lowly; for, verily, God surely will guide those who believe into a right way
And so that the people given the knowledge may know that it is the truth from your Lord, in order that they may accept faith in it, therefore their hearts may humble before Him; and indeed Allah will guide the believers on the Straight Path
and so that those who are given the knowledge may know [witness] that it is the truth from your Lord and they may thereby attain to belief and their hearts may submit humbly for it and truly Allah surely is a guide of those who believe, to a path most upright.
And that they on whom knowledge hath been bestowed, may know that this book is the truth from thy Lord, and may believe therein; and that their hearts may acquiesce in the same: For God is surely the director of those who believe, into the right way
And that those who have been given knowledge may know that it is the truth from your Lord, and may believe therein, and that their heart may surrender humbly unto Him. Verily, Allah surely will guide those who believe into the Straight Way
and so that those to whom knowledge has been given will know that this is the truth from your Lord and so believe in it and that their hearts will be humble to Him. Indeed, Allah will surely guide those who believe to a Straight Path
And that they to whom "the Knowledge" hath been given, may know that the Koran is the truth from thy Lord, and may believe in it, and their hearts may acquiesce in it: for God is surely the guider of those who believe, into the straight path
And that those who have been given knowledge may know that it (i.e., Al-Kitab) is the truth from your Nourisher-Sustainer, and that they may Believe therein, then their hearts may submit to it with humility. And verily, Allah is the sure Guide to those who have Believed, to the Permanent Path
And those who were given the knowledge know that it is The Truth from thy Lord, so that they believe in it and humble their hearts to Him. And, truly, God is One Who Guides those who believed to a straight path.
Those to whom knowledge is given may learn that this [Qur’an] is truth from their Lord. They will believe in it and humbly submit their hearts to it. Truly, Allah is the guide of believers to the Straight Way.
- so that those who are endowed with knowledge may realize that this (Qur’an) is the Truth from your Lord and thus believe in it and humble their hearts towards Him, and surely Allah will guide the believers to the Straight Way
(He also does this) in order that those endowed with knowledge may know that it is the Truth from your Lord and that they may have faith in it and their hearts may humble themselves before Him. Verily Allah always directs those that believe to the Right Way
And that those who have been given knowledge may know that it is the Truth from thy Lord, so they should believe in it that their hearts may be lowly before Him. And surely Allah is the Guide of those who believe, into a right path
and that those who are given knowledge may know that the (Quran) is certainly the truth from your Fosterer (which has not been polluted in any way) so that they may believe therein and their hearts may humbly submit to Him. And Allah certainly guides those who believe, to the straight path.
And so that those endowed with the knowledge know that it is the truth from your Lord, and so they believe in it and their hearts do humbly submit to it. And Allah is certainly indeed the Guide, of those who believe, towards a straight path
And so that those who have been given (true) knowledge may know that the (Revelation which the Messenger recited) is (based on) the truth from your Lord, so they believe in the same (and reject Satan’s suggestions) and their hearts beat in submissiveness (before the Lord). And no doubt, Allah does guide the believers to the straight path
And to let those who have been given knowledge know that it is the truth from your Lord, and they will believe in it, and their hearts will soften to it. And God will guide those who believe to a straight path
Andto let those who have been given knowledge knowthat it is the truth from your Lord, and they will believe in it, and their hearts will soften to it. And God will guide those who believe to a straight path
And to let those who have been given knowledge know that it is the truth from your Lord, and they will believe in it, and their hearts will soften to it. And God will guide those who believe to a straight path.
And (for) those who were given/brought the knowledge to know that it (is) the truth from your Lord, so they believe with (in) it, so their hearts/minds became humble/tranquil to Him, and that truly God is guiding (E) those who believed to a straight/direct road/way
And [God renders Satan’s aspersions null and void] so that they who are endowed with [innate] knowledge might know that this [divine writ] is the truth from thy Sustainer, and that they aught believe in it, and that their hearts might humbly submit unto Him. For, behold, God does guide onto a straight way those who have attained to faith –
And that the ones who were brought knowledge may know that it is the Truth from your Lord, (and) so they believe in it; then their hearts be venerating to Him; and surely Allah indeed guides the ones who have believed to a straight Path
And that those who have been given knowledge may know that it is the truth from thy Lord, so that they may believe therein and their hearts may submit humbly unto Him. Lo! Allah verily is guiding those who believe unto a right path
so that those who have received knowledge would know and believe that whatever happens with the Prophets and Messengers is the Truth from their Lord and will believe it. This will cause their hearts to become filled with awe. God guides the believers to the right path
and so that those who have been given knowledge may know that it (i.e. the revelation recited by the prophet) is the truth from your Lord, and they may believe in it and their hearts may become humble towards it. Allah is the Guide of the believers to the straight path
And that those who have spiritual gift of knowledge may come to know that this 'Qur’ān' is the absolute truth from your Lord, and that they may come to believe therein, and their hearts may humbly submit to it. Indeed, Allâh guides those who believe into a straight path.
(This happens) so that those with knowledge may recognize it to be the truth from your Lord, that they may believe it and that their hearts may acquire reverence for it. Allah certainly guides those who believe towards the straight path
(Allâh has also permitted this) so that those who have spiritual gift of knowledge may know that this Qur’ān is the absolute truth from your Lord and so their faith (in Allâh may be invigorated by It) and their hearts may be humbled to Him. And verily, It is Allâh who shows those who live by Faith the right path.
And those whose hearts are a storehouse of information and imparted knowledge rest assured that this Quran is the truth from Allah, your Creator, and in consequence accept it believe in it and humbly open their hearts' ears thereto. And Allah guides those who acknowledge Him to the path of righteousness
And Allah does this so those given knowledge should know that it is the truth from your Lord and believe in it, their hearts turning to Him in humility. Allah guides the believers towards a straight path.
˹This is˺ also so that those gifted with knowledge would know that this ˹revelation˺ is the truth from your Lord, so they have faith in it, and so their hearts would submit humbly to it. And Allah surely guides the believers to the Straight Path.
And so that those who have been given knowledge know that it is the truth from your Lord, so they believe in it and their hearts are humbled towards it, and Allah guides the believers to a straight path.
so that those who are endowed with knowledge may realize that this² is the Truth from your Lord and thus believe in it and humble their hearts towards Him. God will surely guide the faithful to a straight path
Those who are blessed with knowledge will recognize the truth from your Lord, then believe in it, and their hearts will readily accept it. Most assuredly, GOD guides the believers in the right path.
So that those who have been given knowledge may understand that it is the Truth from your Lord and believe in Him, while their hearts humbly submit to Him. God will guide the believers to a straight path,
So that those who have been given knowledge may understand that it is the Truth from your Lord and believe in Him, while their hearts humbly submit to Him. God will guide the believers to a straight path
And those who have been given the knowledge shall know that it is the right from your Lord, so they shall be believing in it, so their cores reverence to it. And surely Allah will guide those who are believed to a straight path.
And that those who have been given the knowledge may know that it is the truth from your Lord, so they may believe in it and their hearts may be lowly before it, and verily, Allah guides those who believe unto a straight path
And those who are endowed with knowledge may realize that this [Qur'Än] is the truth from your Lord, and thus they may believe in it, and their hearts may humbly submit to Him. God will surely guide those who believe to a straight path.
Those who are blessed with true knowledge, will recognize your Lord's Truth, accept it, and then settle it in their hearts and humbly submit to Him. Surely, Allah alone is the Guide of those who truly believe, to the Straight Path. (5:48), (15:19)
And that those who have been given the knowledge may know that it is the truth from your Lord, so they may believe in it and their hearts may be lowly before it; and most surely Allah is the Guide of those who believe into a right path
And that those to whom knowledge is given may know that it is the truth from thy Lord, so that they may believe therein and their hearts may be humble unto HIM. And, surely, ALLAH guides those who believe to the right path
and so that those who have been given knowledge might know that it is the truth from thy Lord, and thus believe in it, and that their hearts be humbled before Him. And truly God guides those who believe unto a straight path
And that those to whom knowledge has been granted may learn that (the Quran) is the Truth from your Lord, and that they may believe in it, and their hearts may be made humbly (open) to it: For surely Allah is the Guide to the Straight Path, for those who believe
Those endowed with knowledge recognize the truth from your Lord; they believe in it, and their hearts readily submit to it. God guides those who believe to a straight path.
And so that those endowed with knowledge may know that it is the truth from your Lord, and so believe in it, and their hearts soften to it. God guides those who believe to a straight path
And so those who were given knowledge may know that it is the truth from your Lord and [therefore] believe in it, and their hearts humbly submit to it. And indeed is Allah the Guide of those who have believed to a straight path
And that those who have been given the knowledge may know that it is the truth from your Lord, and may believe in it, and their hearts may be humble to it; and indeed, God surely guides those who believed to a straight way.
And that those on whom knowledge has been bestowed may learn that the (Qur'an) is the Truth from thy Lord, and that they may believe therein, and their hearts may be made humbly (open) to it: for verily God is the Guide of those who believe, t o the Straight Way
And that those on whom knowledge has been bestowed may learn that the (Qur'an) is the Truth from thy Lord, and that they may believe therein, and their hearts may be made humbly (open) to it: for verily Allah is the Guide of those who believe, to the Straight Way
وَلَا یَزَالُ ٱلَّذِینَ كَفَرُوا۟ فِی مِرۡیَةࣲ مِّنۡهُ حَتَّىٰ تَأۡتِیَهُمُ ٱلسَّاعَةُ بَغۡتَةً أَوۡ یَأۡتِیَهُمۡ عَذَابُ یَوۡمٍ عَقِیمٍ ٥٥
The disbelievers will remain in doubt about it until the Hour suddenly overpowers them or until torment descends on them on a Day devoid of all hope
And those who disbelieve will not cease to be in doubt about it (this Qur’an) until the Hour comes suddenly upon them, or there comes to them the punishment of the Day of disaster.
And those who disbelieve will not cease to be in doubt thereof until the Hour cometh upon them on a sudden, or there cometh upon them the torment of a Barren Day
The infidels will remain in doubt about it till the Hour overtakes them unawares, or the punishment of the barren day destructive should come upon them
As for those who deny the knowledge of the reality, they will remain in doubt (of the truth of Oneness) until death comes to them suddenly or the suffering of the period in which all hope will be lost...
But those who are kafir will not cease to be in doubt of it until the Hour comes on them suddenly or the punishment of a desolate Day arrives.
Those who are faithless persist in their doubt about it, until the Hour overtakes them suddenly, or they are overtaken by the punishment of an inauspicious day
Whereas those who persistently disbelieve will not cease to be in doubt about it (the Revelation) until the Last Hour comes upon them suddenly, or there comes to them the punishment of a barren day (when every hope would turn into despair, and after which there will be no night to rest in)
And those who have disbelieved will continue to have doubt about this (Qur'an) until the Hour overtakes them suddenly, or the scourge of a destructive day befalls them
And the unbelievers will not cease to be in doubt of it, until the Hour comes on them suddenly, or there shall come upon them the chastisement of a barren day
Those who disbelieve do not stop to be in doubt about it until the Hour suddenly comes to them or the punishment of a barren (and hopeless) day comes to them.
The disbelievers have to constantly debate their doubts until they suddenly come face to face either with their worldly punishment or the Day of Judgment (which in either case it will be to late to make a choice.
Those who do not believe will not cease to be in doubt concerning revelation, until the Hour comes suddenly upon them, or there comes to them the penalty of a day of disaster
while those who have denied continue to be in skepticism about it until the Hour comes upon them suddenly or there comes to them the punishment of a desolate day.
But those who misbelieve will not cease to be in doubt thereof until the Hour comes on them suddenly, or there comes on them the torment of the barren day
And the disbelievers will always be in doubt of it, to the extent that the Last Day will suddenly come upon them, or will come upon them the punishment of a day the result of which is not at all good for them
And those who disbelieve will not cease to be in confusion about it until the hour comes upon them suddenly or comes upon them the punishment of a barren day.
But the infidels will not cease to doubt concerning it, until the hour of judgment cometh suddenly upon them; or until the punishment of a grievous day overtake them
But those who disbelieve will not cease to be in doubt thereof until the Hour (of Judgment) comes on them suddenly, or there comes on them the torment of the Day of Disaster
The unbelievers will never cease to doubt it until the Hour overtakes them suddenly or the punishment of the Barren Day comes upon them
But the Infidels will not cease to doubt concerning it, until "the Hour" come suddenly upon them, or until the chastisement of the day of desolation come upon them
And those who have disbelieved will not cease (to be) in doubt about it (i.e., Al-Kitab) until the Hour comes unto them out of a sudden, or there comes unto them the torment of the destructive Day
And those who were ungrateful cease not to be hesitant about it until the Hour approaches them suddenly or the punishment approaches them on a withering Day.
The unbelievers will not cease to doubt (the Qur’an) until the hour comes suddenly upon them, or until the penalty of a day of disaster comes to them.
As for the unbelievers, they will never cease to doubt the revelation, until the Hour of Doom overtakes them suddenly or there comes on them the punishment of the Day of Disaster
The unbelievers will not cease to be in doubt about it until the Hour suddenly comes upon them, or the chastisement of an ominous day overtakes them
And those who disbelieve will not cease to be in doubt concerning it, until the Hour overtakes them suddenly, or there comes to them the chastisement of a destructive day
And those who do not believe will not cease to be in doubt about it, till the hour of doom suddenly comes upon them or the punishment of the barren day comes upon them.
And those who suppress the Truth shall not cease to be in doubt concerning it until, suddenly, the Hourcomes upon them, or, there comes upon them the torment of a day, any remedial action wherein would be fruitless
And the disbelievers will always remain in doubt about this (Holy Qur’an) until the Last Hour comes suddenly upon them, or the torment of the Day from which salvation is least possible
And those who have rejected will remain to be in doubt from it until the Hour comes to them suddenly, or the retribution will come to them on a Day which will stand still
Andthose who have rejected will remain to be in doubt from it until the Hour comes to them suddenly, or the retribution of a barren Day comes to them
And those who have rejected will remain to be in doubt from it until the Hour comes to them suddenly, or the retribution of a barren Day comes to them.
And those who disbelieved remain/continue in doubt from it until the Hour/Resurrection comes to them suddenly/unexpectedly, or a day/time of no good strong/infertile torture comes to them
whereas those who are bent on denying the truth will not cease to be in doubt about Him until the Last Hour comes suddenly upon them and [supreme] suffering befalls them on a Day void of all hope
And the ones who have disbelieved will not cease wrangling about it until the Hour comes suddenly or there comes up to them the torment of a sterile Day
And those who disbelieve will not cease to be in doubt thereof until the Hour come upon them unawares, or there come unto them the doom of a disastrous day
The unbelievers will continue to doubt the Quran until the Hour of Doom suddenly sizes them or the torment of the last day strikes them
Those who disbelieve will remain in doubt about it (the Qur‘an) forever, until the Hour (of Judgment) comes upon them suddenly, or there comes to them the punishment of a barren day
Yet those who persist in disbelief (in Allâh) will not cease to be in doubt concerning (the divine origin of) 'Qur’ān' till the ‘Hour’(of death) comes quickly and unexpectedly upon them, or there comes to them the (divine) retribution of dreadful day.
The unbelievers would keep on wrangling until the hour of judgment comes upon them suddenly, or the punishment creeps up on them on a day of disaster
Yet those who voluntarily and consciously refuse to Yield to the Truth will never cease to be in doubt concerning (the divine origin of) Qur’ān till the Hour (of death or resurrection) comes quickly and unexpectedly upon them, or the (divine) retribution of a barren day visits them.
Nevertheless, the infidels continue to be in doubt of the divine nature of it -the Quran- and will remain undecided until the sudden encounter with death taking them by surprise planting their great Hereafter in the now or until they face the disastrous Day of Judgement which is barren of their expectations and their hopes are doomed to disappointment
The disbelievers will continue to be in doubt about the truth until the Final Hour comes abruptly, or the punishment of a barren day
Yet the disbelievers will persist in doubt about this ˹revelation˺ until the Hour takes them by surprise, or the torment of a terminating Day comes to them.
And those who reject (the truth) will remain in doubt about it until the hour comes upon them suddenly or the punishment of an endless day reaches them.
Yet will the unbelievers never cease to doubt it, until the Hour overtakes them unawares, or the scourge of a baleful day descends upon them
As for those who disbelieve, they will continue to harbor doubts until the Hour comes to them suddenly, or until the retribution of a terrible day comes to them.
but the unbelievers will continue to be in doubt about it until the Hour comes suddenly on them, or punishment strikes them on the Day of desolation.
but the unbelievers will continue to be in doubt about it until the Hour comes suddenly on them, or punishment strikes them on the Day of desolation.
And those who disbelieved are still within skepticism from it, until the Hour comes upon them unexpectedly, or there comes to them a Barren Day Torment.
And those who disbelieve will not cease to be in doubt concerning it (Qur�?n) until the Hour (of Resurrection) overtakes them suddenly, or there comes to them the chastisement of a barren day
Yet the unbelievers will not cease to be in doubt about Him until the Last Hour comes suddenly upon them, or suffering befalls them on a day with no more [days] to follow.
And those who disbelieve in the Divine Word (by failing to sort out the human aspirations), will remain in suspense until the Hour befalls them suddenly, or there comes to them the doom of a disastrous day
And those who disbelieve shall not cease to be in doubt concerning it until the hour overtakes them suddenly, or there comes on them the chastisement of a destructive day
And those who disbelieve will not cease to be in doubt about it until the Hour comes suddenly upon them, or there comes to them the punishment of a destructive day
Yet those who disbelieve remain in doubt over it, till the Hour comes upon them suddenly or there comes upon them the punishment of a barren day
And those who reject Faith will never stop to remain in doubt about (the Revelation) until the Hour (of Judgment) falls suddenly upon them, or the penalty of a Day of disaster comes to them
But the unbelievers will remain in doubt until the Hour suddenly overtakes them—or the punishment of a barren day befalls them.
Those who disbelieve will continue to be hesitant about it, until the Hour comes upon them suddenly, or there comes to them the torment of a desolate Day
But those who disbelieve will not cease to be in doubt of it until the Hour comes upon them unexpectedly or there comes to them the punishment of a barren Day
But those who disbelieved will not cease to be in doubt of it until the Hour comes on them suddenly, or there comes on them the punishment of a barren day.
Those who reject Faith will not cease to be in doubt concerning (Revelation) until the Hour (of Judgment) comes suddenly upon them, or there comes to them the Penalty of a Day of Disaster
Those who reject Faith will not cease to be in doubt concerning (Revelation) until the Hour (of Judgment) comes suddenly upon them, or there comes to them the Penalty of a Day of Disaster
ٱلۡمُلۡكُ یَوۡمَىِٕذࣲ لِّلَّهِ یَحۡكُمُ بَیۡنَهُمۡۚ فَٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فِی جَنَّـٰتِ ٱلنَّعِیمِ ٥٦
On that Day control will belong to God: He will judge between them. Those who believe and do good deeds will be admitted to Gardens of Delight
The sovereignty on that Day will be for Allah. He will judge between them. So those who have believed and did righteous deeds will be in the gardens of delight;
The dominion on that Day will be Allah's; He shall judge between them; then those who believed and worked righteous works shall be in the Gardens of Delight
The order will be God's on that Day; He will judge between them. Then those who had come to believe and done the right will be in gardens of delight
At that time, the sovereignty (the entire existence) will be for Allah; He will judge between them! Those who believe and engage in the necessary deeds will be in Paradises of Bliss.
Sovereignty on that Day will be Allah´s. He will judge between them. Those who have iman and do right actions will be in Gardens of Delight.
On that day all sovereignty will belong to Allah: He will judge between them. Then those who have faith and do righteous deeds will be in gardens of bliss
On that Day the absolute authority belongs to God exclusively. He judges (all people and makes a distinction) between them. Consequently, those who believe and do good, righteous deeds will be in Gardens of bounty and blessings
On that day the kingdom shall belong to Allah alone, He will judge between people so that those who believe and do deeds of righteousness will be (admitted) into blissful Gardens
The Kingdom upon that day shall belong to God, and He shall judge between them. As for those who believe, and do deeds of righteousness, they shall be in Gardens of Bliss
On that day, the rule belongs to God, He judges between them, then those who believed and did good will be in gardens of delight.
On that Day, God will exercise His Power (and will end the freedom of choice that He has given to mankind and other creatures of His.) He will judge between His creatures. Those who have chosen to believe and done good deeds will be admitted to the Gardens of Paradise
On that day, the control will be that of God. He will judge between them. And those who believe and work righteous deeds will be in gardens of pleasure
Dominion on that day belongs to Allah; He judges between them. Thus those who have attained faith and have done righteous deeds are in Gardens of Bliss,
The kingdom on that day shall be God's, He shall judge between them; and those who believe and do aright shall be in gardens of pleasure
For Allah only is the kingship on that day; He will judge between them; so those who believed and did good deeds are in Gardens of content
The dominion on that day is for Allah and He will judge between them with wisdom. As for those who believed and did righteous deeds, they will be in gardens of the bliss.
On that day the kingdom shall be God's: He shall judge between them. And they who shall have believed, and shall have wrought righteousness, shall be in gardens of pleasure
The dominion (or sovereignty) on that day shall be Allah´s, He shall judge between them; and those who believe and do aright shall be in Gardens of Delight
The Kingdom upon that Day shall belong to Allah. He will judge between them. Those who believe and do good works shall be in Gardens of Bliss
On that day the Kingdom shall be God's: He shall judge between them: and they who shall have believed and done the things that are right, shall be in gardens of delight
The Dominion this Day is for Allah (Alone). He will pronounce decision amongst them. Then those who have Believed and performed righteous deeds (will be) in the Gardens of delight
On that Day the dominion will belong to God. He will give judgment between them. So those who believed and did as the ones accord with morality will be in Gardens of Bliss.
On that day, the dominion will belong to Allah. He will judge among them. Those who believe and live righteously will be in gardens of delight.
On that Day the Kingdom will be that of Allah’s; He will judge between them; so those who have embraced the true faith and done good deeds shall enter the gardens of delight
On that Day all sovereignty shall be Allah´s and He will judge among them. Then those who believed and acted righteously shall be in Gardens of Bliss
The kingdom on that day is Allah’s. He will judge between them. So those who believe and do good will be in Gardens of bliss
The kingdom on that day will be Allah's, He will judge between them. So those who believed and did righteous works will be in gardens of bliss.
The sovereignty that day shall be absolutely Allah's; He will judge between them. And those who believe and do good deeds will be in gardens of bliss
On that Day, sovereignty will be Allah’s alone. He is the One Who will judge amongst them. So those who believe and do good deeds will (reside) in the Gardens of Bliss
The sovereignty on that Day is to God, He will judge between them. So as for those who have believed and did good works, they are in the gardens of Paradise
Thesovereignty on that Day is to God, He will judge between them. So as for those who have believed and did good works, they are in gardens of bliss
The sovereignty on that Day is to God, He will judge between them. So as for those who have believed and did good works, they are in gardens of bliss.
The ownership/kingdom (on) that day (is) to God, He judges/rules between them, so those who believed and made/did the correct/righteous deeds (are) in gardens/paradises (of) the blessing/comfort and eases
On that Day, all dominion shall [visibly] belong to God, He shall judge [all men and make a distinction] between them: thus, all who had attained to faith and did righteous deeds shall find themselves in gardens of bliss
The Kingdom upon that Day will belong to Allah. He will judge between them. So the ones who have believed and done deeds of righteousness will be in the Gardens of Bliss
The Sovereignty on that day will be Allah's, He will judge between them. Then those who believed and did good works will be in Gardens of Delight
On that day it is God who will be the Absolute King and Judge of (mankind). The righteously striving believers will go to Paradis
The kingdom, on that day, is for Allah. He will judge between them. So, those who believed and did good deeds shall be in gardens of bliss
On that day, the sovereignty will be absolutely for Allâh (Alone). He will judge between them. Thus, those who adhere to Islamic monotheism and do righteous good deeds ( in this ‘worldly life’) will be in the Gardens of Bliss.
The sole authority that day shall belong to Allah! He will settle all disputes between them. (As a result) those who believe and do good deeds would be in a serene and blissful paradise
The Absolute Sovereignty on the Day of Reckoning belongs unto Allâh (alone). He will judge between them. Those who live by Faith and strive to do righteous deeds will be in the Gardens of Bliss.
There and then shall the Sovereign Authority and the right of controlling be exclusively that of Allah Who sits in judgement to confer the beatitude and the gardens of bliss on those whose hearts were imprinted with the image of religious and spiritual virtues and their deeds with wisdom and piety
On that Day, Allah will have the authority to judge between them. Those who believed and did righteous deeds will be in the gardens of delight,
All authority on that Day is for Allah ˹alone˺. He will judge between them. So those who believe and do good will be in the Gardens of Bliss.
The kingdom on that day belongs to Allah, He judges between them, so those who believed and did good work will be in gardens of blessing.
On that day God will reign supreme. He will judge them all. Those that believed and did good works shall enter the Gardens of Delight
All sovereignty on that day belongs to GOD, and He will judge among them. As for those who believe and lead a righteous life, they have deserved the gardens of bliss.
[All] sovereignty on that Day will belong to God; He will judge between them. So, those who believed and did righteous deeds will be in the Gardens of Delight.
[All] sovereignty on that Day will belong to God; He will judge between them. So, those who believed and did righteous deeds will be in the Gardens of Delight.
The Sovereignty on that Day is for Allah; He judges between them. So, those who believed and worked the righteous deeds are in The Bliss Paradises.
On that Day the Sovereignty will be Allah�s; He will judge between them; and those who believe and do righteous deeds will be in gardens of bliss
On that day, all dominion shall belong to God. He shall judge between them. Thus, all who believe and do righteous deeds shall find themselves in gardens of bliss,
On that Day all Dominion will visibly belong to Allah, and His Law and His Judgment will prevail in the human society as well (through this Divine writ). Then those who believe in this Divine Revelation and contribute to the advancement of the society, will be in the Gardens of Delight, in this world and in the Hereafter
The kingdom on that day shall be Allah's; He will judge between them; so those who believe and do good will be in gardens of bliss
The Kingdom on that day shall be ALLAH's. HE will judge between them. So those who believe and do righteous deed will be in Gardens of Bliss
Sovereignty that Day shall be God’s; He will judge between them, and those who believe and perform righteous deeds shall be in Gardens of bliss
On that Day, the Kingdom will be that of Allah He will be the Judge between them: So those who believe and do the rightful deeds will be in Gardens of delight
On that Day, the dominion will belong exclusively to God; He will judge between them. Those who believed and did righteous deeds will be in the Gardens of Bliss.
Sovereignty on that Day belongs to God; He will judge between them. Those who believe and do good deeds will be in the Gardens of Bliss
[All] sovereignty that Day is for Allah ; He will judge between them. So they who believed and did righteous deeds will be in the Gardens of Pleasure
The kingdom on that day shall be God's, He shall judge between them; and those who believed and did good works shall be in the Gardens of pleasure,
On that Day of Dominion will be that of God: He will judge between them: so those who believe and work righteous deeds will be in Gardens of Delight
On that Day of Dominion will be that of Allah: He will judge between them: so those who believe and work righteous deeds will be in Gardens of Delight
وَٱلَّذِینَ كَفَرُوا۟ وَكَذَّبُوا۟ بِءَایَـٰتِنَا فَأُو۟لَـٰۤىِٕكَ لَهُمۡ عَذَابࣱ مُّهِینࣱ ٥٧
while those who disbelieve and reject Our revelations will receive a humiliating torment
but those who disbelieved and denied Our Verses, for them will be a humiliating punishment.
And those who disbelieved and belied Our signs--then these! for them will be a torment ignominous
But those who did not believe and called Our revelations lies, will be given disgraceful punishment
But those who deny the knowledge of the reality and Our signs, there is a humiliating and disgracing suffering for them.
But those who are kafir and deny Our Signs will have a humiliating punishment.
and those who are faithless and who deny Our signs —for such there will be a humiliating punishment
As for those who disbelieve and deny Our Revelations, for them there will be a shameful, humiliating punishment
But those who disbelieve and cried lies to Our Messages, shall suffer a humiliating punishment
But as for the unbelievers, who cried lies to Our signs; for them awaits a humbling chastisement
And those who disbelieved and denied Our signs, then they will have a humiliating punishment.
Those who chose to disbelieve and disregard His Revelations, they have to face their humiliating punishment
And for those who do not believe and deny our signs, there will be a crushing punishment
while those who have denied and disbelieved Our signs—for those there is a demeaning punishment.
but those who misbelieve and say our signs are lies, these - for them is shameful woe
And those who disbelieved and denied Our signs - for them will be a disgraceful punishment
As for those who disbelieved and belied Our signs, it is those for whom there will be a debasing punishment.
But they who shall have disbelieved, and shall have charged our signs with falsehood, those shall suffer a shameful punishment
But those who disbelieve and deny Our revelation, for them is a shameful doom
but for those who disbelieved Our verses and belied there awaits a humbling punishment
But they who were Infidels and treated our signs as lies - these then - their's a shameful chastisement
And those who have disbelieved and belied Our Verses, then those people: for them is punishment, most humiliating
And those who were ungrateful and denied Our signs, for them will be a despised punishment.
For the unbelievers who deny Our signs, there will be a humiliating punishment.
but the unbelievers who have denied Our revelations shall receive a disgraceful punishment
A humiliating chastisement awaits those who disbelieved and denied Our Signs
And those who disbelieve and reject Our messages, for them is an abasing chastisement
And those who did not believe and denied Our signs, then for them there will be a disgraceful punishment.
And those who suppress the Truth and reject Our Verses/signs — for those will there be a disgraceful punishment
And those who disbelieve and reject Our Revelations, for them will be humiliating punishment
And those who rejected and disbelieved Our revelations, those will have a humiliating retribution
And those who rejected and disbelieved Our revelations, those will have a humiliating retribution
And those who rejected and disbelieved Our revelations, those will have a humiliating retribution.
And those who disbelieved and denied/falsified with Our verses/evidences , so those for them (is) a humiliating/disgracing torture
whereas for those who were bent on denying the truth and gave the lie to Our messages, there shall be shameful suffering in store
And the ones who have disbelieved and cried lies to Our signs, then those will have a degrading torment
While those who disbelieved and denied Our revelations, for them will be a shameful doom
and the unbelievers who called Our revelations lies will suffer humiliating torment
As for those who disbelieved and rejected Our signs, they are the ones for whom there is a humiliating punishment
But those who persist in disbelief (in Allâh), and give no credence to Our ‘Revelation’ will be subjected to humiliating doom.
But there will be a disgraceful torment for the unbelievers _ those who reject Our verses
But those who persistently refuse to Yield to the Truth and deny Our Revelations will be subjected to humiliating punishment.
And to requite the infidels who defiantly rejected Allah's divine and authoritative signs with the torment that is laid upon the damned
but those who disbelieved and rejected Our signs will have a humiliating punishment.
But those who disbelieve and deny Our revelations, it is they who will suffer a humiliating punishment.
And those who rejected (the truth) and denied Our signs, for those will be a humiliating punishment.
but the unbelievers who have denied Our revelations shall receive an ignominious punishment
While those who disbelieved and rejected our revelations have incurred a shameful retribution.
While the unbelievers and those who reject Our signs will receive a humiliating punishment.
While the unbelievers and those who reject Our signs will receive a humiliating punishment.
And those who disbelieved and falsified with Our verses, so those for them a humiliating torment.
And those who disbelieve and reject Our signs, these, for them, shall be a disgraceful chastisement
whereas for the unbelievers who have denied Our revelations there shall be shameful suffering in store.
Whereas for those who are bent upon denying the Truth and belie Our Messages, there shall be a humiliating suffering in store
And (as for) those who disbelieve in and reject Our communications, these it is who shall have a disgraceful chastisement
But those, who disbelieve and reject OUR Signs, will have an humiliating Punishment
And as for those who disbelieve and deny Our signs, theirs shall be a humiliating punishment
And for those who reject Faith and refuse Our Signs, there will be a humiliating Punishment
But those who disbelieved and denied Our signs, for them await a severe punishment.
But those who disbelieve and reject Our revelations—these will have a humiliating punishment
And they who disbelieved and denied Our signs - for those there will be a humiliating punishment
And those who disbelieved and said Our signs are lies, then those, for them is shameful punishment.
And for those who reject Faith and deny our Signs, there will be a humiliating Punishment
And for those who reject Faith and deny our Signs, there will be a humiliating Punishment
8
Faithful shall be established
وَٱلَّذِینَ هَاجَرُوا۟ فِی سَبِیلِ ٱللَّهِ ثُمَّ قُتِلُوۤا۟ أَوۡ مَاتُوا۟ لَیَرۡزُقَنَّهُمُ ٱللَّهُ رِزۡقًا حَسَنࣰاۚ وَإِنَّ ٱللَّهَ لَهُوَ خَیۡرُ ٱلرَّ ٰزِقِینَ ٥٨
He will give a generous provision to those who migrated in God’s way and were killed or died. He is the Best Provider
Those who emigrated for the cause of Allah and afterwards were killed or died, surely, Allah will provide a good provision for them. Surely, it is Allah Who indeed is the Best of those Who provide sustenance.
And those who emigrated in the way of Allah, and thereafter they were slain or they died - surely Allah will provide them with a goodly provision; and verily Allah! He is the Best Provider
Those who left their homes in the way of God, and then were killed or died, will surely be given a better provision by God, for God is surely the best of providers
As for those who migrate for the cause of Allah and are then killed or die, Allah will nourish them with a beauteous sustenance of life! Yes, indeed, Allah is HU! He is the One who nourishes with the best sustenance!
Those who make hijra in the Way of Allah and then are killed or die, Allah will provide for them handsomely. Truly Allah is the best Provider.
Those who migrate in the way of Allah and then are slain, or die, Allah will surely provide them with a good provision. Allah is indeed the best of providers
Those who emigrate in God’s cause, and then are killed (for God’s cause) or die – God will most certainly provide for them with a good, wholesome sustenance. Surely God is He Who is the Best to be sought as provider with the ultimate rank of providing."
And Allah will certainly provide for ever a goodly provision to those who leave their homes for the cause of Allah and are then slain or die a natural death. Surely, Allah, He is indeed the Best of constant Providers
And those who emigrated in God's way and were slain, or died, God shall provide them with a fair provision; and surely God is the best of providers
And those who migrated in God's way, then they were killed or died, God shall provide them with a good provision, and indeed God is the best of providers.
As for those who were forced to leave their houses (and emigrate in account of their belief) and were either killed or died, God has provided for them a generous provision. Know that God is the Best Provider
Those who leave their homes in the cause of God, and are slain or die, indeed will God bestow on them an excellent provision. Truly God is He Who bestows the best provision
And those who emigrated in Allah’s way then were killed or died—Allah will most surely provide them with good provision. And indeed, it is Allah who is certainly the Best of providers.
And those who flee in God's way, and then are slain or die, God will provide them with a goodly provision; for, verily, God is the best of providers
And those who left their homes and belongings in Allah's cause and were then killed or died - Allah will therefore indeed provide for them an excellent sustenance; and indeed the sustenance bestowed by Allah is the best
And as for those who migrated in the way of Allah and then they were killed or died, truly Allah will surely provide them with a most excellent provision and truly Allah, He indeed is the best of those who give provisions.
And as to those who shall have fled their country for the sake of God's true religion, and afterwards shall have been slain, or shall have died; on them will God bestow an excellent provision; and God is the best provider
And those who flee their homes in the cause of Allah, and then are slain or die, Allah will surely provide them with a goodly provision; for, verily, Allah is the best of providers
As for those who emigrated in the way of Allah and were slain, or died, Allah will provide them with fine provisions. Allah is the Best of providers
And as to those who fled their country for the cause of God, and were afterwards slain, or died, surely with goodly provision will God provide for them! for verily, God! He, surely, is the best of providers
And those who emigrated in the Cause of Allah (and during or) thereafter were killed or died a natural death, surely Allah will provide them a good provision. And verily, Allah — surely, He is the Best of those who provide provision
And those who emigrated in the way of God, then, they were slain or died, certainly, God will provide them a fairer provision. And, truly, God, certainly, He is Best of the ones who provide.
As for those who leave their homes in the cause of Allah and then are killed or die, Allah will truly bestow on them a handsome provision. Truly, Allah is He who is the best provider.
As for those who migrated for the sake of Allah and afterwards were killed or died, Allah will make a generous provision for them; certainly Allah is the One Who is the best Provider
As for those who migrated in the way of Allah, whereafter they were slain, or died, Allah will certainly grant them a goodly provision. Indeed, Allah is the Best of all those who provide
And those who flee in Allah’s way and are then slain or die, Allah will certainly grant them a goodly sustenance. And surely Allah is the Best of providers
And those who migrated in the way of Allah then were killed or died, Allah will definitely provide them a good provision and Allah is certainly the Best of providers.
And those who migrate in Allah's way and are then killed or they die, them shall Allah give the best of provisions. And indeed Allah it is Who is the Best of the providers
And those who migrated from their (homeland) in the way of Allah (and) were then slain or died (suffering from the troubles of the way), Allah shall indeed provide for them an excellent provision (of bestowals specific to the Last Day). And, verily, Allah is the Best of providers
And those who emigrated in the cause of God, then they were killed or died, God will provide them with a good provision, and God is the best of providers
Andthose who emigrated in the cause of God, then they were killed or died, God will provide them with a good provision, and God is the best of providers
And those who emigrated in the cause of God, then they were killed or died, God will provide them with a good provision, and God is the best of providers.
And those who emigrated in God's way/path/sake , then they were killed or they died, God will provide for them (E) a good/beautiful provision , and that God, He is (E) best (of) the providers
AND AS FOR those who forsake the domain of evil (and strive) in God’s cause, and then are slain or die - God will most certainly provide for them a goodly sustenance [in the life to come] for, verily, God - He alone - is the best of providers
And the ones who emigrated in the way of Allah, thereafter were killed or died, indeed Allah will definitely provide them with a fair provision; and surely Allah is indeed The Most Charitable of providers
Those who fled their homes for the cause of Allah and then were slain or died, Allah verily will provide for them a good provision. Lo! Allah, He verily is Best of all who make provision
Those who abandoned their homes for the cause of God and who then died or were murdered will receive honorable sustenance from God; He is the Most Generous and Munificent
Those who left their homeland in the way of Allah, then were slain or died, Allah will certainly give them a good provision, and surely, Allah is the best provider
As for those who emigrated in the cause of Allâh, and after that were killed or died, Allâh will definitely grant them good provisions. Indeed, Allâh is the Best of providers.
Allah will definitely grant the exquisite riches to those who emigrate for the sake of Allah, and in doing so are slain or happen to die. Indeed, it is Allah Who is the best of the providers
As for those who emigrated in the cause of Allâh and were slain or died, Allâh will definitely provide them with good provisions. Indeed, Allâh is the Best of the providers.
And those who quit their homes and their towns to settle where they could best serve Allah's purpose and strive in His cause whether killed in action or died of natural causes shall be honoured. Allah shall make His grace abound in them, for He is indeed the best Purveyor of all the material necessities and of all the spiritual attributes
Those who migrated for the sake of Allah, or were killed or died on the way, Allah will provide for them handsomely – and Allah is the best Provider –
As for those who emigrate in the cause of Allah and then are martyred or die, Allah will indeed grant them a good provision. Surely Allah is the Best Provider.
And those who migrated in the way of Allah and were then killed or died, Allah provides them with a good provision, for Allah is the best of providers.
And for those that have left their lands in the cause of God and then died or were slain, God will surely make a generous provision for them: God is the most munificent Provider
Those who emigrate for the sake of GOD, then get killed, or die, GOD will surely shower them with good provisions. GOD is certainly the best Provider.
And those who emigrated for the cause of God and then were killed or died-God will surely provide for them handsomely, for God is surely the best of providers.
And those who emigrated for the cause of God and then were killed or died-God will surely provide for them handsomely, for God is surely the best of providers.
And those who emigrated in Allah’s pathway, then got killed, or died, Allah will have livelihood them with finest livelihood. And surely Allah is the Best of the livelihood Providers.
And those who migrate in the cause of Allah and are then slain or die, certainly will Allah provide them with a goodly sustenance, and verily Allah is the best of providers
As for those who leave their homes to serve God's cause, and are then slain or die, God will most certainly grant them a goodly provision. God is indeed the most munificent provider.
And as for those who forsake the domain of evil in the Cause of Allah and are then slain or die, Allah will most certainly provide them a goodly sustenance. For, verily, Allah, He alone is the Best of providers
And (as for) those who fly in Allah's way and are then slain or die, Allah will most certainly grant them a goodly sustenance, and most surely Allah is the best Giver of sustenance
And those who leave their homes for the cause of ALLAH, and are then slain or die, ALLAH will, surely, provide for them a goodly provision. And, surely, ALLAH is the Best of providers
And as for those who emigrate in the way of God and are then slain or die, God will surely provide them with a beautiful provision. And truly God is the best of providers
Those who leave their homes in Allah’s cause, and are then killed or die— Surely, Allah will grant a large provision upon them: Truly Allah is He Who is the Best of (all) the providers (Khair-ur-Razi’kheen)
Those who emigrated for God’s cause and were then killed or died, God will provide for them a good provision. God is the best of providers.
Those who emigrate in God's cause, then get killed, or die, God will provide them with fine provisions. God is the Best of Providers
And those who emigrated for the cause of Allah and then were killed or died - Allah will surely provide for them a good provision. And indeed, it is Allah who is the best of providers
And those who emigrated in the way of God, then were killed or died, surely God will provide them with a good provision; and indeed, God, surely He is the best of providers.
Those who leave their homes in the cause of God, and are then slain or die,- On them will God bestow verily a goodly Provision: Truly God is He Who bestows the best provision
Those who leave their homes in the cause of Allah, and are then slain or die,- On them will Allah bestow verily a goodly Provision: Truly Allah is He Who bestows the best provision
لَیُدۡخِلَنَّهُم مُّدۡخَلࣰا یَرۡضَوۡنَهُۥۚ وَإِنَّ ٱللَّهَ لَعَلِیمٌ حَلِیمࣱ ٥٩
He will admit them to a place that will please them: God is all knowing and most forbearing
Truly, He will make them enter an entrance with which they shall be well-pleased, and surely, Allah indeed is All-Knower, All-Forbearing.
Surely He will make them enter an entrance wherewith they will be well pleased and verily Allah is Knowing, Forbearing
God will surely lead them to a place with which they will be gratified. Verily God is all-knowing and forbearing
He will admit them to a life with which they will be well-pleased. Indeed, Allah is the Aleem, the Halim.
He will admit them by an entrance which is pleasing to them. Allah is All-Knowing, All-Forbearing.
He will admit them into an abode they are pleased with. Indeed Allah is all-knowing, all-forbearing
He will most certainly admit them into a place with which they will be pleased. Surely God is All-Knowing, All-Clement
He will make them enter a place which they will like. Verily, Allah is All-Knowing, Forbearing (in the matter of punishment)
He shall admit them by a gate that is well-pleasing to them; and surely God is All-knowing, All-clement
He shall admit them to a place that they would be pleased with it. Indeed, God is knowledgeable and patient.
God will let them enter to Paradise and they will be very pleased with their admission. Know that God is the Most Knowledgeable (and knows what troubles His martyrs have gone through) and the Most patient (letting the mean people do all kind of wickedness in their absolute freedom of choice.
Indeed He will admit them to a place with which they will be well pleased, for God is All Knowing, Most Understanding
He will most surely enter them an entrance that well pleases them. For indeed, Allah is certainly All-Knowing, Clement.
He shall surely make them enter by an entrance that they like; for, verily, God is knowing, clement
He will certainly admit them to a place they will love; and indeed Allah is All Knowing, Most Forbearing
Truly He will make them enter through a place of entry with which they shall be well pleased and truly Allah is surely All-knowing, All-Magnanimous.
He will surely introduce them with an introduction with which they shall be well-pleased: For God is knowing and gracious
Assuredly, He shall make them enter by an entrance that they will love. For, verily, Allah is Knower, Most-forbearing
He will admit them by a gate that is pleasing to them, and surely, Allah is the Knower, the Clement
He will assuredly bring them in with an in-bringing that shall please them well: for verily, God is right Knowing, Gracious
Truly, He will make them enter an entrance — they will be agreeable and satisfied with it. And verily, Allah indeed is All-Aware, Most Clement
Certainly, He will cause them to enter a gate with which they will be well-pleased. And, truly, God is, certainly, Knowing, Forbearing.
Truly, He will admit them to a place with which they shall be well pleased. Indeed, Allah is the All-knowing, the Most Tolerant.
He will admit them to a place with which they shall be well pleased; for Allah is All-Knowing, Most Lenient
He will surely admit them to a resort which will please them. Most certainly Allah is All-Knowing, Most Forbearing
He will certainly cause them to enter a place which they are pleased with. And surely Allah is Knowing, Forbearing
He will definitely make them enter an entry, with which they will be pleased and Allah is certainly Knowing, Clement (Kind).
He will certainly admit them to a place which they shall be well pleased with. And Allah is indeed Knowledgeable, Gentle and Kind
He will indeed admit them to that (station of divine pleasure) they will be well pleased with. And Allah is indeed All-Knowing, Most Forbearing
He will admit them an entrance that they will be pleased with, and God is Knowledgeable, Compassionate
He will admit them an entrance that they will be pleased with, and God is Knowledgeable, Compassionate
He will admit them an entrance that they will be pleased with, and God is Knowledgeable, Compassionate.
He will enter them (E) an entrance they accept/approve it, and that truly God (is) knowledgeable (E), clement/patient, powerful and capable
[and] He will most certainly cause them to enter upon a state (of being) that shall please them well: for, verily, God is all-knowing, most forbearing
Indeed He will definitely cause them to enter by an entrance that satisfies them; and surely Allah is indeed Ever-Knowing, Ever-Forbearing
Assuredly He will cause them to enter by an entry that they will love. Lo! Allah verily is Knower, Indulgent
God will certainly admit them to a pleasant dwelling. God is All-knowing and Forbearing
He will definitely admit them to an entrance they will be pleased with, and Allah is surely All-Knowing, Forbearing
He will definitely admit them into an admittance that will make them delightful. And indeed, Allâh is All-Knowing, Most Forbearing.
Very definitely, He will admit them into the entrances (of exquisite palaces) which will delight them. Allah, indeed is the All-knowing and the Forbearing
He will definitely admit them into a place with which they will be pleased. And indeed, Allâh is All-Knowing, Most Forbearing.
He shall admit them into favour and grant them an honourable entry actuating them with the feeling of pleasure and satisfaction; Allah is indeed 'Alimun and Halimun (Forbearing) toward His creatures
admitting them to a place that pleases them. Allah is Knowing, Gentle
He will certainly admit them into a place they will be pleased with. For Allah is truly All-Knowing, Most Forbearing.
We let them enter from an entrance they are pleased with, and Allah is knowing and gentle.
He will surely admit them with a welcome that will please them. Omniscient is God, and gracious
Most assuredly, He will admit them an admittance that will please them. GOD is Omniscient, Clement.
He will surely admit them into a place that well pleases them, for God is All-Knowing and Forbearing.
He will surely admit them into a place that well pleases them, for God is All-Knowing and Forbearing.
He will enter them at an entrance that satisfies them. And surely Allah is Knowledgeable, A Clement.
Certainly He will admit them into a place of entrance which they shall be well pleased with; and verily Allah is All-Knowing, Most Forbearing
He will most certainly admit them to a place with which they shall be well pleased. God is surely All-Knowing, Most Forbearing.
Allah, the Knower, the Clement, will admit them to a place they will love
He will certainly cause them to enter a place of entrance which they shall be well pleased with, and most surely Allah is Knowing, Forbearing
HE will, surely, admit them to a place with which they will be well-pleased. And ALLAH is indeed All-Knowing, Forbearing
He will surely cause them to enter an entrance with which they shall be content. And truly God is Knowing, Clement
Surely, He will admit them to a place with which they will be very pleased: Verily, Allah indeed is All Knowing (Aleem), Most Forbearing (Haleem)
He will admit them to an entrance they will find pleasing. God is All-Knowing, Most Forbearing.
He will admit them an admittance that will please them. God is Knowing and Clement
He will surely cause them to enter an entrance with which they will be pleased, and indeed, Allah is Knowing and Forbearing
He shall surely make them enter by an entrance which they will be pleased with; and indeed, God surely is knowing, clement.
Verily He will admit them to a place with which they shall be well pleased: for God is All-Knowing, Most Forbearing
Verily He will admit them to a place with which they shall be well pleased: for Allah is All-Knowing, Most Forbearing
۞ ذَ ٰلِكَۖ وَمَنۡ عَاقَبَ بِمِثۡلِ مَا عُوقِبَ بِهِۦ ثُمَّ بُغِیَ عَلَیۡهِ لَیَنصُرَنَّهُ ٱللَّهُۚ إِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورࣱ ٦٠
So it will be. God will help those who retaliate against an aggressive act merely with its like and are then wronged again: God is pardoning and most forgiving
That is so! And whoever retaliates which is equal to the suffering one received and then (again) one is wronged, Allah will surely help him. Surely! Allah indeed is Lenient, Forgiving.
That is so. And whosoever Chastiseth the like of that whereby He was injured, and thereafter he hath been ogain oppressed, surely Allah will succour him: verily Allah is Pardoning, Forgiving
Whosoever retaliates to the extent of injury suffered by him, and is wronged again, will certainly be helped by God. Verily God is forgiving and kind
Thus it is... Whoever retaliates to the same extent as he has suffered and then is subject to suffering again, Allah will surely help him... Indeed Allah is the Afuw, the Ghafur.
That is so. And if anyone inflicts an injury the same as the one done to him and then is again oppressed, Allah will come to his aid. Allah is All-Pardoning, Ever-Forgiving.
That; and whoever retaliates with the like of what he has been made to suffer, and then is [again] aggressed against, Allah will surely help him. Indeed Allah is all-excusing, all-forgiving
So it will be. And whoever responds to the wrong done to him to the extent of the wrong, and then is again subjected to oppression, God will most certainly help him. Assuredly, God is All-Pardoning, (Who overlooks the faults of His servants), All-Forgiving
That is (how it will be); and whoso retaliates in proportion to that (injury) which is inflicted on him, and again is transgressed against, Allah will certainly help him. Verily, Allah is All-Pardoning (absolving people of their sins), All-Protecting
All that; and whosoever chastises after the manner that he was chastised and then again is oppressed, assuredly God will help him; surely God is All-pardoning, All-forgiving
That is how it is. Whoever punishes the same as what he was made to suffer, then if he is wronged (again), God shall help him. Indeed, God is pardoning and forgiving.
Now for the one who has defended himself (by doing exactly what has been done to him) and then is persecuted (say by the irrational laws of the land,) God will help him. After all, God is Forgiving and (even though the retaliation implies the repetition of the same savage act, He is) Pardoning
Thus if one has retaliated to no greater extent than the injury he received, and is again attacked, God will help him, for God is One who blots out sins and forgives again and again
All that. And whoever punishes with the like of the punishment he was made to suffer and then he is oppressed (again), Allah will most surely support him. Indeed, Allah is certainly Pardoning, Oft-Forgiving.
That (is so). Whoever punishes with the like of what he has been injured with, and shall then be outraged again, God shall surely help him; verily, God pardons, forgives
So it is; and whoever retaliates similarly to the affliction he was made to suffer, and then he is wronged again – so Allah will definitely assist him; indeed Allah is Oft Pardoning, Oft Forgiving
This is so and whoever meets out wrong with the like of that with which he was wronged and thereafter he is trespassed against, truly Allah will surely help him. Truly Allah surely is Oft-pardoning, Oft-Forgiving.
This is so. Whoever shall take a vengeance equal to the injury which hath been done him, and shall afterwards be unjustly treated; verily God will assist him: For God is merciful, and ready to forgive
That is so. Whoever retaliates with the like of what He has been made to suffer, and shall then be wronged again, Allah shall surely succour him; verily, Allah blots out sins and is constantly Forgiving
So shall it be. He who punishes after the manner that he was punished and then again is oppressed, shall be helped by Allah. Allah is Pardoning, Forgiving
So shall it be. And whoever in making exact reprisal for injury done him, shall again be wronged, God will assuredly aid him: for God is most Merciful, Gracious
That (shall be so). And whoever retaliated with the like with what he was inflicted (and) afterwards was put to injustice in addition to it, surely Allah will help him. Verily, Allah indeed is Oft-Pardoning, Oft-Forgiving
That is so! And whoever chastises for injustice with the like of what he was chastised, and, again, suffered an injustice, God will, certainly, help him. Truly, God is Pardoning, Forgiving.
Truly! If one demands compensation to no greater extent than his/her injury, and then is attacked again, Allah will help him/her. Truly, Allah is pardoning, the Most Forgiving.
Thus shall it be! He that retaliates equal to the infliction he received and then is wronged again, will most certainly be helped by Allah; surely Allah is the One Who is All-Forbearing, Most Forgiving
That indeed is so, as for him who retaliates in proportion to the excess committed against him, and is thereafter again subjected to transgression, Allah will surely aid him. Verily Allah is All-Pardoning, All-Forgiving
That (is so). And whoever retaliates with the like of that with which he is afflicted and he is oppressed, Allah will certainly help him. Surely Allah is Pardoning, Forgiving
(It will be like) that. And one who retaliates with the like of that with which he was made to suffer, then (if) he is oppressed, Allah will definitely help him. Allah is certainly Pardoning, Protectively Forgiving.
So shall that be! And Allah surely helps the one that retaliates to the extent one was wronged but then an excess is committed. Allah is certainly indeed Lenient, Forgiving.
That is (the command). And whoever takes revenge in proportion to the torture inflicted upon him and then he is again wronged, Allah will surely help him. Allah is verily Most Forgiving, Most Pardoning
It is decreed that whoever retaliates with equal measure as was retaliated against him, then he was persecuted for this, God will give him victory. God is Pardoning, Forgiving
It is decreed that whoever retaliates with equal measure as was retaliated against him, then he was persecuted for this, God will give him victory. God is Pardoning, Forgiving
It is decreed that whoever retaliates with equal measure as was retaliated against him, then he was persecuted for this, God will give him victory. God is Pardoning, Forgiving.
That and who punished with equal/alike (to) what he was punished with it, then he was oppressed/transgressed on him, God will give him victory/aid (E) , that truly God (is) often forgiving/pardoning (E), forgiving
Thus shall it be. And as for him who responds to aggression only to the extent of the attack levelled against him, and is thereupon [again] treacherously attacked - God will most certainly succour him: for, behold, God is indeed an absolver of sins, much-forgiving
That (is so); and whoever punishes with the like of that with which he was punished, thereafter he was inequitably treated, indeed Allah will definitely vindicate him. Surely Allah is indeed Ever-Clement, Ever-Forgiving
That (is so). And whoso hath retaliated with the like of that which he was made to suffer and then hath (again) been wronged, Allah will succour him. Lo! Allah verily is Mild, Forgiving
One who is wronged and who retaliates by that which is equal to his suffering, God will certainly help him; He is All-pardoning and All-forgiving
Having said this, whoever afflicts (someone) with a punishment equal to what he was afflicted with (by the latter), and still he (the former) is (again) subjected to aggression (by the latter), Allah will certainly help him. Indeed, Allah is Most-Pardoning, Most-Forgiving
That is so. Whosoever has retaliated with the like of that which he was afflicted and then has again been oppressed, Allâh will definitely support him. Indeed, Allâh is Oft-Pardoning, Oft-Forgiving.
If anyone retaliates because he was wronged unjustly, and seeks damages proportionate to his suffering (then he is justified), and if he is wronged again, then (he will find that) Allah will definitely assist him. Allah is indeed Oft-pardoning and much Forgiving
So shall it be. Whoever has retaliated with the like of that which he was afflicted and then has again been oppressed, Allâh will definitely support him. Indeed, Allâh is Oft-Pardoning, Oft-Forgiving.
And he who makes requital or retaliation on a person for an injury he has received shall -if he must- repay only in kind and in extent. Should he -the plaintiff- be offended further by the offender, then shall Allah help him -the former- against the aggressor -the latter- and give him victory over him; Allah is indeed ever 'Afuwun (Indulgent), and Ghafurun (Forgiving)
That is Allah’s command, and whoever retaliates in equal measure to any injury received, and is then wronged again, Allah will support him to regain his right. Allah is Pardoning, Forgiving.
That is so. And whoever retaliates in equivalence to the injury they have received, and then are wronged ˹again˺, Allah will certainly help them. Surely Allah is Ever-Pardoning, All-Forgiving.
This is how it is, and whoever inflicts punishment comparable to what had been inflicted on him and is then overcome, Allah will help him, for Allah is lenient, forgiving.
Thus shall it be. He that repays an injury in kind and then is wronged again shall be helped by God. God is merciful and forgiving
It is decreed that if one avenges an injustice that was inflicted upon him, equitably, then he is persecuted because of this, GOD will surely support him. GOD is Pardoner, Forgiving.
That [is so]; and whoever responds [to an act of aggression] only with an equivalent force and is then wronged again, God will surely help him. God is pardoning and forgiving.
That [is so], and whoever responds [to an act of aggression] only with an equivalent force and is then wronged again, God will surely help him. God is pardoning and forgiving.
That, and who punished with similarity to what he was punished by, then it was transgressed over him, Allah will victory him. Surely Allah is Pardoning, Forgiver.
That (is so); and whoever retaliates with the like of that with which he has been wronged, and again he has been aggressed, most certainly Allah will aid him; verily Allah is Pardoning, Forgiving
Thus shall it be. If one retaliates only to the extent of the injury he has received, and then is wronged again, God will certainly succour him. God is certainly the One who absolves sin, who is Much- Forgiving.
Thus shall it be. As for him who responds to aggression only to the extent of the attack that was leveled against him, and is then again treacherously attacked, Allah will certainly help him. For Allah is Mild, Forgiving. (22:39)
That (shall be so); and he who retaliates with the like of that with which he has been afflicted and he has been oppressed, Allah will most certainly aid him; most surely Allah is Pardoning, Forgiving
That indeed is so. And whoso retaliates with the like of that with which he is afflicted and is then transgressed against, ALLAH will surely help him. ALLAH is indeed the Effacer of sins and is Most Forgiving
Thus it is. And whosoever retaliates with the like of that which he has suffered, and is then aggressed upon, God will surely help him. Truly God is Pardoning, Forgiving
That is so. And if one retaliates with no greater an (injury) than the injury received, and is again forced to act (in retaliation due to additional injury) inordinately, Allah will help him: Verily, Allah is One Who wipes out sins, (Au’fu) and forgives (Ghafoor, again and again)
That is so. If anyone retaliates in equivalence to the harm inflicted upon him, and is transgressed upon, God will assist him. God is Pardoning and forgiving.
That is so! Whoever retaliates similarly to the affliction he was made to suffer, and then he is wronged again, God will definitely assist him. God is Pardoning and Forgiving
That [is so]. And whoever responds [to injustice] with the equivalent of that with which he was harmed and then is tyrannized - Allah will surely aid him. Indeed, Allah is Pardoning and Forgiving
That. And whoever punishes with the like of what he has been injured with, then is outraged, God shall surely help him; indeed, God surely is pardoning, forgiving.
That (is so). And if one has retaliated to no greater extent than the injury he received, and is again set upon inordinately, God will help him: for God is One that blots out (sins) and forgives (again and again)
That (is so). And if one has retaliated to no greater extent than the injury he received, and is again set upon inordinately, Allah will help him: for Allah is One that blots out (sins) and forgives (again and again)
ذَ ٰلِكَ بِأَنَّ ٱللَّهَ یُولِجُ ٱلَّیۡلَ فِی ٱلنَّهَارِ وَیُولِجُ ٱلنَّهَارَ فِی ٱلَّیۡلِ وَأَنَّ ٱللَّهَ سَمِیعُۢ بَصِیرࣱ ٦١
So it will be, because God makes night pass into day, and day into night, and He is all hearing and all seeing
That is because Allah merges the night into the day, and merges the day into the night. Surely, Allah is All-Hearer, All-Seer.
That is to be because Allah plungeth the night into the day and plungeth the day into the night, and because He is Hearing, Beholding
That is so for God turns night into day and day into night, for God is all-hearing and all-seeing
Thus it is... For Allah transforms the night into the day and the day into the night (things continuously alternate between opposites)! Indeed, Allah is the Sami, the Basir.
That is because Allah merges night into day and merges day into night and because Allah is All-Hearing, All-Seeing.
That is because Allah makes the night pass into the day and makes the day pass into the night, and because Allah is all-hearing, all-seeing
So (will He do), because God makes the night pass into the day and makes the day pass into the night, and God is All-Hearing, All-Seeing
That (system of requital) is to prove that it is Allah Who makes the night gain on the day and makes the day gain on the night and that Allah is All-Hearing, All-Seeing
That is because God makes the night to enter into the day and makes the day to enter into the night; and that God is All-hearing, All-seeing
That is because God makes the night pass through the day and makes the day pass through the night, and that God hears and sees all.
That is because God hears everything and sees everything (a Judge in an earthly court does not have such an insight and, consequently, cannot render the full justice. Besides) God is the One Who merges the night into the day and merges the day into the night (and such a Power, Who makes this gigantic earth to turn around its axle, has the final word in what is right and what is wrong in this planet.
Because God merges night into day, and He merges day into night, and indeed it is God Who hears and sees all
That is because Allah causes the night to penetrate the day and He causes the day to penetrate the night, and because Allah is All-Hearing, All-Seeing.
That for that God joins on the night to the day, and joins on the day to the night, and that God is hearing, seeing
This is because Allah inserts the night into a part of the day and inserts the day into a part of the night, and because Allah is All Hearing, All Seeing
That is so because Allah is the one who causes the night to be covered by the day and causes the day to be covered by the night and truly Allah is All-hearing, All-seeing.
This shall be done, for that God causeth the night to succeed the day, and He causeth the day to succeed the night; and for that God both heareth and seeth
That is because Allah causes the night to pass into day, and causes the day to pass into night, and because Allah is Hearer, Seer
That is because Allah causes the night to enter into the day, and the day enter into the night. Allah is the Hearer and the Seer
So shall it be; for that God causeth the night to enter in upon the day, and He causeth the day to enter in upon the night: and for that God Heareth, Seeth
That is because Allah makes the night enter the day, and makes the day enter the night. And that Allah is All-Hearer, All-Seer
That is because God causes the nighttime to be interposed into the daytime and He causes the daytime to be interposed into the nighttime. And, truly, God is Hearing, Seeing.
That is because Allah merges night into day, and He merges day into night, and truly Allah is the All-hearing, the All-seeing.
That is because it is Allah Who causes the night to pass into the day, and the day into the night, Allah is indeed All-Hearing, Most Observing
So shall it be because it is Allah Who causes the night to emerge out of the day and causes the day to emerge out of the night and Allah is All-Hearing, All-Seeing
That is because Allah causes the night to enter into the day and causes the day to enter into the night, and because Allah is Hearing, Seeing
That is because Allah makes the night to enter into the day and He makes the day to enter into the night and Allah is certainly Hearing, Seeing.
That is because Allah causes the night to enter into the day and causes the day to enter into the night, and because Allah hears, sees
That is because Allah causes the night to enter into the day, and causes the day to enter into the night, and indeed Allah is All-Hearing, All-Seeing
That is because God merges the night in the day, and He merges the day in the night. And God is Hearer, Seer
That is because God merges the night into the day, and He merges the day into the night. And God is Hearer, Seer
That is because God merges the night into the day, and He merges the day into the night. And God is Hearer, Seer.
That (is) with that God makes the night to enter/penetrate in the daytime, and He makes the daytime to enter/penetrate in the night, and that God (is) hearing/listening, seeing/understanding
Thus it is, because God [is almighty the One who] makes the night grow longer by shortening the day, and makes the day grow longer by shortening the night; and because God is all-hearing, all-seeing
That (is so) Allah inserts the night into the daytime and inserts the daytime into the night; and surely Allah is Ever-Hearing, Ever-Beholding
That is because Allah maketh the night to pass into the day and maketh the day to pass into the night, and because Allah is Hearer, Seer
God causes the night to enter the day and the day to enter the night. He is All-hearing and All-aware
That is because Allah makes night enter into the day and makes day enter into the night and that Allah is All-Hearing, All-Seeing
That is because Allâh causes the night to pass into the day, and causes the day to pass into the night. Indeed, Allâh is All-Hearer, All-Seer.
Because it is Allah Who wraps the night over the day, and rolls up the day over the night. Surely, Allah is All-hearing and All-seeing
That is because Allâh causes the night to pass into the day, and the day to pass into the night. Indeed, Allâh is All-Hearer, All-Seer.
This is it, for Allah Who causes the night to lose its character and identity by absorption into the day and causes the day to lose its character and identity by absorption into the night is indeed able to keep His promise and His support to whom He will. And Allah is indeed Sami'un (Ominipresent) with unlimited audition and Bassirun (He clearly sees all things
Allah merges night into day and day into night, and Allah is Hearing, Seeing.
That is because Allah causes the night to merge into the day, and the day into the night. Indeed, Allah is All-Hearing, All-Seeing.
This is because Allah blends the night into the day and blends the day into the night and Allah hears and sees.
Thus shall it be. God causes the night to pass into day, and the day to pass into night. God hears all and observes all
It is a fact that GOD merges the night into the day, and merges the day into the night, and that GOD is Hearer, Seer.
Thus it is, because God merges the night into day and merges the day into night, and because God is All-Hearing and All-Seeing.
Thus it is, because God merges the night into day and merges the day into night and because God is All-Hearing and All-Seeing.
That is because Allah logs the night into the day, and He logs the day into the night, and surely Allah is Hearer, Seer.
That is because Allah merges the night into the day and He merges the day into the night and that Allah is All-Hearing, All-seeing
Thus it is, because God causes the night to pass into the day, and the day to pass into the night; and because God hears all and sees all.
This is because just as Allah merges the night into the day and merges the day into the night, (likewise, there are Divine Laws for fluctuation of people's fortunes) - And because Allah is Hearer, Seer
That is because Allah causes the night to enter into the day and causes the day to enter into the night, and because Allah is Hearing, Seeing
That system of punishment operates to show that it is ALLAH Who causes the night to enter into the day and causes the day to enter into the night, and that ALLAH is All-Hearing, All-Seeing
That is because God makes the night pass into the day and makes the day pass into the night, and because God is Hearing, Seeing
That is because Allah merges night into day, and He merges day into night, and surely, it is Allah Who hears (Sami’) and sees, (Baseer, all things)
That is because God merges night into day and day into night; God is Hearing and Seeing.
That is because God merges the night into the day, and He merges the day into the night, and because God is Hearing and Seeing
That is because Allah causes the night to enter the day and causes the day to enter the night and because Allah is Hearing and Seeing
That is because God makes the night to enter into the day and He makes the day to enter into the night, and that God is hearing, seeing.
That is because God merges night into day, and He merges day into night, and verily it is God Who hears and sees (all things)
That is because Allah merges night into day, and He merges day into night, and verily it is Allah Who hears and sees (all things)
ذَ ٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ وَأَنَّ مَا یَدۡعُونَ مِن دُونِهِۦ هُوَ ٱلۡبَـٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلۡعَلِیُّ ٱلۡكَبِیرُ ٦٢
So it will be, because it is God alone who is the Truth, and whatever else they invoke is sheer falsehood: it is God who is the Most High, the Most Great
That is because Allah is the truth, and whatever they (polytheists) invoke besides Him, it is falsehood. And verily Allah is the Supreme, the Great.
That is because Allah! He is the Truth, and because that which they call upon beside Him--it is the false. And verily Allah! He is the High, the Great
That is so for God is the undeniable truth, and what they invoke apart from Him is false; yet God is all-high and supreme
Thus it is... For Allah is HU! He is the Truth (the real existence)! The things to which they turn besides Him are delusive inexistent things (assumed to exist by the individual consciousness due to its false data)! Indeed, Allah is the Aliy, the Kabir.
That is because Allah is the Real and what you call on apart from Him is false. Allah is the All-High, the Most Great.
That is because Allah is the Reality, and what they invoke besides Him is nullity, and because Allah is the All-exalted, the All-great
So (will He do), because God is He Who is the Absolute Truth and all that they (the unbelievers) deify and invoke instead of (or apart from) Him is sheer falsehood, and God is He Who is the All-Exalted, the All-Great
That is also (to show) that it is Allah Who is the Ultimate Truth (- Self-Subsisting, All- Sustaining) and that which they call upon apart from Him is falsehood and perishable, and because Allah is the High, the Great
That is because God -- He is the Truth, and that they call upon apart from Him -- that is the false; and for that God is the All-high, the All-great
That is because God is the truth and whatever they call on besides Him, it is the falsehood, and God is the superior, the great.
It is a fact that God is the truth and what they refer to beside Him (such as man made laws or a dictator’s rules or deified things) is falsehood. The Lord is the Most High, the Supreme
Because God, He is the Reality, and those besides Him whom they invoke, are as falsehood, but indeed God is He, Most High, Most Great
That is because Allah is the Truth, and because whatever they call upon apart from Him is falsehood, and because Allah is the All-High, the Supreme.
that is for that God is the truth, and for that what ye call on beside Him is falsehood, and that God is the high, the great
This is because Allah only is the Truth, and what they worship other than Him, is itself falsehood, and because Allah only is the Supreme, the Great
That is so because Allah, He is the truth and that all else that they invoke besides Him, that is the falsehood. And truly Allah is The All-high, The All-great.
This, because God is truth, and because what they invoke besides Him, is vanity; and for that God is the high, the mighty
That is because Allah, He is the Truth (or Reality), and that whereon they call instead of Him is the False, and because Allah, He is the High, the Great
That is because Allah is the Truth, and falsehood is all that they call upon, other than Him. Allah is the Most High, the Most Great
So shall it be, for that God is the truth; and because what they call on beside Him is vanity: and because God is the Lofty, the Mighty
That is because Allah — He is the Truth, and that what (polytheists) invoke besides Him, it is Batil. And that Allah — He is the Most High, the Most Great
That is because God, He is The Truth. And what they call to other than Him, it is falsehood. And that God, He is The Lofty, The Great.
That is because Allah is the reality. Those besides Him whom they invoke are only inventions. Truly, Allah is He, the Highest, the Almighty.
That is because Allah is the One Who is Real; and all those deities besides Him, whom they invoke, are false; indeed it is Allah Who is the Supreme, the Great
So shall it be because Allah, He is the Truth, and all whom they invoke instead of Him are false. Allah is Most High, All-Great
That is because Allah is the Truth, and that which they call upon besides Him -- that is the falsehood, and because Allah -- He is the High, the Great
That is because Allah is the Reality and that which they call upon besides Him, that is falsehood and because Allah, He is the High, the Great.
That is because Allah is the Truth, and that what they pray to besides Him — that is the falsehood. And because, Allah is the One that is high, the One that is great
And that is because Allah alone is the truth, and whatever they (the disbelievers) worship besides Him is certainly falsehood, and verily Allah is Most High, Most Great
That is because God is the truth, and what they call on besides Him is falsehood. And God is the High, the Great
That is because God is the truth, and what they call on besides Him is falsehood. And God is the Most High, the Great
That is because God is the truth, and what they call on besides Him is falsehood. And God is the Most High, the Great.
That (is) with that God, He is the truth , and that what they call from other than Him, it is the falsehood, and that God, He is the high/elevated, the great
Thus it is, because God alone is the Ultimate Truth, so that all that men invoke beside Him is sheer falsehood, and because God alone is exalted, great
That (is so) Allah, He is The Truth; and whatever they invoke apart from Him, that is the untruth. And surely Allah He is The Ever-Exalted, The Ever-Great
That is because Allah, He is the True, and that whereon they call instead of Him, it is the false, and because Allah, He is the High, the Great
God is the Supreme Truth and whatever they worship instead of Him is falsehood. God is most Exalted and most Great
That is because Allah is the truth and that whatever they invoke beside Him is false and that Allah is the High, the Great
That is because Allâh is the (Ultimate) Truth, and that which they implore and pray other than Him is the falsehood and because Allâh is the Most High, the Most Great.
Because only Allah is the absolute truth, while all others they pray to besides Him are false. Indeed, Allah is the Loftiest, and the Greatest
That is because Allâh is the (Ultimate) Truth, and what they call upon other than Him is the falsehood, and Allâh is the Most High, the Most Great.
Wherefore Allah is truth personified and any other object of worship they invoke besides Him is simply falsehood itself. Allah is indeed the Unique Whose attributes belong to the highest regions of thought and reality, the Unique Who is eminently entitled to the designation: "The Supreme"
That is also because Allah alone is Real, and anything else they call on besides Him is false. It is Allah who is the Exalted, the Great
That is because Allah ˹alone˺ is the Truth and what they invoke besides Him is falsehood, and Allah ˹alone˺ is truly the Most High, All-Great.
This is because Allah is the truth, and whatever they call besides Him is falsehood and Allah is exalted and great.
Thus shall it be. God is Truth, and Falsehood all that they invoke besides Him. God alone is the Most High, the Supreme One
It is a fact that GOD is the Truth, while the setting up of any idolsbeside Him constitutes a falsehood, and that GOD is the Most High, the Supreme.
Thus it is, because God is the Ultimate Truth, and anything they call upon other than Him is falsehood, because God is the Most High, the Most Great.
Therefore it is, because God is the Ultimate Truth, and anything they call upon other than Him is a falsehood because God is the Most High, the Most Great.
That is because Allah is Al-Haq (The Right), and what they are calling without Him is the invalid, and because Allah is Al- Aly (The Highest), Al-Kabeer (The Grand).
That is because Allah, He is the Truth, and that what they call upon besides Him, it is falsehood; and because Allah, He is the High, the Great
Thus it is, because God alone is the Ultimate Truth, and all that people invoke beside Him is sheer falsehood
Thus it is - Allah! He is the Ultimate Truth. That on whom they call instead of Him is sheer Falsehood, and because Allah, He alone is the High, the Great
That is because Allah is the Truth, and that what they call upon besides Him-- that is the falsehood, and because Allah is the High, the Great
And that is because it is ALLAH WHO is the Truth, and that which they call on beside HIM is falsehood and because ALLAH is the High, the Great
That is because God is the Truth and what they call upon apart from Him is false, and because God is the Exalted, the Great
That is because Allah— He is the Truth (Al-Haqq); And those besides Him whom they invoke— They are only useless lies; Surely, Allah is He, the Most High (Al-A'li), the Most Great (Al-Kabir)
That is because God is the Reality, while what they call upon besides Him is falsehood; and because God is the Most High, the Grand.
That is because God is the Reality, and what they invoke besides Him is vanity, and because God is the Sublime, the Grand
That is because Allah is the Truth, and that which they call upon other than Him is falsehood, and because Allah is the Most High, the Grand
That is because God, He is the Truth, and that what they call on besides Him, it is the falsehood, and that God, He is the High, the Great.
That is because God - He is the Reality; and those besides Him whom they invoke,- they are but vain Falsehood: verily God is He, Most High, Most Great
That is because Allah - He is the Reality; and those besides Him whom they invoke,- they are but vain Falsehood: verily Allah is He, Most High, Most Great
أَلَمۡ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَاۤءِ مَاۤءࣰ فَتُصۡبِحُ ٱلۡأَرۡضُ مُخۡضَرَّةًۚ إِنَّ ٱللَّهَ لَطِیفٌ خَبِیرࣱ ٦٣
Have you [Prophet] not considered how God sends water down from the sky and the next morning the earth becomes green? God is truly most subtle, all aware
Don’t you see that Allah sends down water (rain) from the sky, and then the earth becomes green? Surely, Allah is Kind and Well-Acquainted with all things.
Beholdest thou not that Allah sendeth down water from the heaven and the earth becometh green? Verily Allah is subtile, Aware
Do you not see how God sends down water from the sky and in the morning the earth turns green? Truly God is benign and well-informed
Did you not see how Allah disclosed water from the sky and the earth became green... Indeed, Allah is the Latif, the Habir.
Do you not see that Allah sends down water from the sky and then in the morning the earth is covered in green? Allah is All-Subtle, All-Aware.
Have you not regarded that Allah sends down water from the sky, whereupon the earth turns green? Indeed Allah is all-attentive, all-aware
Do you not consider that God sends down from the sky water, and behold, the earth turns green. Surely, God is All-Subtle (penetrating to the most minute dimensions of all things and accomplishing what He wills by ways that are not quite tangible), All-Aware
Do you not see that Allah sends down water from the clouds and the (dry) earth becomes green? Verily, Allah is the Knower of subtleties, the All-Aware
Hast thou not seen how that God has sent down out of heaven water, and in the morning the earth becomes green? God is All-subtle, All-aware
Do you not see that God sends down the rain from the sky then the earth becomes green? God is nice and well-informed.
Do you not see how God turns the land green by sending water from the sky (which by itself is a great miracle.) Yes, God is the Most Courteous, and Well Acquainted
Do you not see that God sends down rain from the sky, and thereafter the earth becomes dressed with green? For God is He Who understands the finest mysteries, and is well acquainted with them
Have yousg not seen that Allah has sent down water from the sky, then the land becomes green? Indeed, Allah is Subtle, All-Aware.
Hast thou not seen that God sends down from the sky water, and on the morrow the earth is green? verily, God is kind and well aware
Did you not see that Allah sent down water from the sky, so the earth became green at morn? Indeed Allah is Pure, Aware
Have you not seen that Allah sends water from the sky so the earth becomes green? Truly Allah is All-subtle, All-acquainted.
Dost thou not see that God sendeth down water from heaven, and the earth becometh green? For God is gracious and wise
See you not how Allah sends down water from the sky, and on the morrow the earth is green? Verily, Allah is Subtile, Aware
Do you not see that Allah sends down water from the sky and in the morning the earth becomes green? Allah is Subtle, the Aware
Seest thou not that God sendeth down water from Heaven, and that on the morrow the earth is clad with verdure? for God is benignant, cognisant of all
Have you not marked that Allah sent down (rain-) water from towards the sky, then the earth becomes (as if) made lush-green. Verily, Allah (is the) Keenest Observer, (the) Most Well-informed
Hast thou not considered that God caused water to descend from heaven? Then, in the morning, the earth becomes green. Truly, God is Subtle, Aware.
Do you not see that Allah sends down rain from the sky and then the earth becomes green? Truly, Allah is the Subtle One, the Fully Aware.
Do you not see that Allah sends down water from the sky so the land becomes green? Surely Allah is the Benignant, Aware
Do you not see that Allah sends down water from the sky whereby the earth turns green? Verily Allah is Subtle, All-Aware
Seest thou not that Allah sends down water from the cloud, then the earth becomes green? Surely Allah is Knower of subtilties, Aware
Did you not see that Allah sends down water from the sky so the earth becomes green? Allah is certainly Subtilely Informed.
Don't you see that Allah sends down water from the skies and then the earth becomes green? Allah is indeed meticulous, well-informed
Have you not seen that Allah sends down water from the sky and the earth becomes fresh and green? Allah is indeed Most Beneficent (and) All-Aware
Did you not see that God sends down water from the sky, and then the land becomes green God is Compassionate, Expert
Didyou not see that God sends down water from the sky, and then the land becomes green? God is Compassionate, Expert
Did you not see that God sends down water from the sky, and then the land becomes green? God is Compassionate, Expert.
Do you not see/understand that God descended from the sky water, so the land/Earth becomes green, that God (is) kind/courteous , expert/experienced
Art thou not aware that it’s God who sends down water from the skies, whereupon the earth becomes green? Verily, God is unfathomable [in His wisdom], all-aware
Have you not seen that Allah has sent down from the heaven water; so (in the morning) the earth becomes verdant? Surely Allah is Ever-Kind, Ever-Congnizant
Seest thou not how Allah sendeth down water from the sky and then the earth becometh green upon the morrow? Lo! Allah is Subtle, Aware
Have you not seen that God has sent water from the sky and has made the earth green all over. He is Kind and All-aware
Did you not see that Allah has sent down water from the sky, whereby the land becomes green? Surely, Allah is All-Kind, All-Aware
Do you not see that Allâh sends down water from the sky, then the earth becomes green? Indeed, Allâh is the Most Kind and Courteous, Well-Acquainted with all things.
Do you not observe? When Allah sends water down from the sky the land becomes green with plants. Indeed, Allah is Well-acquanted (with everything), and the most Kind
Do you not see that Allâh sends down water from the sky, then the earth becomes green? Indeed, Allâh is the Most Kind and Courteous, Well-Acquainted with all things.
Do you not see that Allah sends down from the floor of the vault of heaven rain water and makes it instrumental in springing up vegetation and rendering the land verdant! Allah is indeed Latifun (Gracious). He gives His servants an understanding heart. He is Khabirun (Omniscient
Have you not considered how Allah sends rain from the sky, turning the Earth green? Allah is Subtle, Aware.
Do you not see that Allah sends down rain from the sky, then the earth becomes green? Surely Allah is Most Subtle, All-Aware.
Do you not see that Allah sends down water from the sky, then the earth becomes green, for Allah is kind and informed.
Do you not see how God sends down water from the sky and forthwith the earth turns green? Gracious is God and all-knowing
Do you not see that GOD sends down from the sky water that turns the land green? GOD is Sublime, Cognizant.
Do you not see that God has sent down rain from the sky, and then the earth becomes green? God is Most-Subtle, All-Aware.
Do you not see that God has sent down rain from the sky, and then the Earth becomes green? God is Most-Subtle, All-Aware.
Have you not seen that Allah sends down the water from the sky, so the earth becomes greenish? Surely Allah is Subtle, Expert.
Have you not seen that Allah has sent down water from the heaven then the earth becomes green? Verily Allah is All-Subtle, All-Aware
Are you not aware that God sends down water from the skies, whereupon the earth becomes green. God is unfathomable in His wisdom, All Aware.
Have you not seen how Allah sends down water from the sky and then the earth becomes green? Verily, Allah is Unfathomable, Aware
Do you not see that Allah sends down water from the cloud so the earth becomes green? Surely Allah is Benignant, Aware
Seest thou not that ALLAH sends down water from the sky and the earth becomes green? ALLAH is indeed the Knower of the subtleties, the All-Aware
Hast thou not considered that God sends down water from Heaven, and then the earth becomes green? Truly God is Subtle, Aware
Do you not see that Allah sends down rain from the sky, and with it the earth becomes covered with green? Verily, Allah is He Who understands the finest mysteries (Al-Lateef), and is Well Acquainted (Khabeer)
Didn’t you see how God sends down water from the sky, causing the earth to become green? God is Subtle and Aware.
Do you not see that God sends down water from the sky, and the land becomes green? God is Kind and Aware
Do you not see that Allah has sent down rain from the sky and the earth becomes green? Indeed, Allah is Subtle and Acquainted
Have you not seen that God sends down from the sky water, then the earth becomes green? Indeed, God is subtle, aware.
Seest thou not that God sends down rain from the sky, and forthwith the earth becomes clothed with green? for God is He Who understands the finest mysteries, and is well-acquainted (with them)
Seest thou not that Allah sends down rain from the sky, and forthwith the earth becomes clothed with green? for Allah is He Who understands the finest mysteries, and is well-acquainted (with them)
لَّهُۥ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۚ وَإِنَّ ٱللَّهَ لَهُوَ ٱلۡغَنِیُّ ٱلۡحَمِیدُ ٦٤
everything in the heavens and earth belongs to Him; God alone is self-sufficient, worthy of all praise
To Him belongs what is in the heavens and all that is on the earth. Surely, Allah is Rich (free of all wants), Praise-Worthy
His is whatsoever is in the heavens and whatsoever is on the earth; and verily Allah He is the Self-sufficient, the PraiseWorthy
Whatsoever is in the heavens and the earth belongs to Him. Surely God is all-sufficing, worthy of praise
Everything in the heavens and the earth is for Him (for the observation of the qualities of the Names)! Indeed, Allah is the Ghani, the Hamid.
Everything in the heavens and everything in the earth belongs to Him. Allah is the Rich Beyond Need, the Praiseworthy.
To Him belongs whatever is in the heavens and whatever is in the earth, Indeed Allah is the All-sufficient, the All-laudable
To Him belongs all that is in the heavens and all that is on the earth. And surely God is He Who is the All-Wealthy and Self-Sufficient (absolutely independent of the whole creation), the All-Praiseworthy (Who provides for all of them as their Lord)
All that is in the heavens and all that is on the earth belongs to Him and Allah is Self- Sufficient (having no needs) and Worthy of all praise (in His Own right)
To Him belongs all that is in the heavens and in the earth; surely God -- He is the All-sufficient, the All-laudable
Everything in the skies and on the earth belongs to Him, and indeed God is the rich (without need) and the praiseworthy.
To God belongs all that is in the heavens and in the earth. Therefore, He is the Wealthiest and the Most Praiseworthy
To Him belongs all that is in the heavens and on earth, for indeed God is free of all wants, worthy of all praise
To Him belongs whatever is in the heavens and whatever is in the earth. For indeed it is Allah who is certainly the Self-sufficient, the Praiseworthy.
His is what is in the heavens and what is in the earth; and, verily, God is rich and to be praised
To Him only belongs all that is in the heavens and all that is in the earth; and indeed Allah only is the Perfect (Not Needing Anything), the Most Praiseworthy
To Him belongs all that is in the heavens and all that is in the earth and truly Allah is certainly The All-self-sufficient, The All-praiseworthy.
Unto Him belongeth whatsoever is in heaven and on earth: And God is self-sufficient, worthy to be praised
Unto Him belongs all that is in the heavens and that is in the earth; verily, Allah is the Absolute, the Owner of all Praise
To Him belong all that is in the heavens and earth, surely, Allah is the Rich, the Praised
His, all in the Heavens and all on Earth: and verily, God! He assuredly is the Rich, the Praiseworthy
To Him belongs whatever is in the heavens and whatever is in the earth. And verily, Allah — indeed He is Free of all wants, the Most Praised One
To Him belongs whatever is in the heavens and whatever is in and on the earth. And, truly, God, He is The Sufficient, The Worthy of Praise.
To Him belongs all that is in the skies and on earth. Truly, Allah is the Independent One, the Most Praiseworthy.
To Him belongs all that is in the heavens and the earth; surely Allah is the One Who is the Self-sufficient, the Praiseworthy
To Him belongs all that is in the heavens and all that is in the earth. Surely Allah - He alone is Self- Sufficient, Praiseworthy
To Him belongs whatever is in the heavens and whatever is in the earth. And surely Allah -- He is the self-sufficient, the Praised
Whatever is in the skies and whatever is in the earth is His, and Allah is certainly the Independent, the Praised.
His it is whatsoever there is in the heavens and whatsoever there is in the earth! And Allah indeed it is that surely is the Self-sufficient One, the Praised One
To Him belongs whatever is in the heavens and whatever is in the earth. And surely, Allah is Self-Sufficient, All-Praiseworthy
To Him is what is in the heavens and what is in the Earth. And God is the Rich, the Praiseworthy
To Him is what is in the heavens and what is on the earth. And God is the Rich, the Praiseworthy
To Him is what is in the heavens and what is on the earth. And God is the Rich, the Praiseworthy.
For Him what (is) in the skies/space and the earth/Planet Earth, and that God, He is (E) the rich, the praiseworthy/commendable
Unto Him belongs all that is in the heavens and all that is on earth; and, verily, God - He alone - is self-sufficient, the One to whom all praise is due
To Him belongs whatever is in the heavens and whatever is in the earth; and surely Allah, He is indeed The Ever-Affluent, (Literally: The Ever-Rich) The Ever-Praiseworthy
Unto Him belongeth all that is in the heavens and all that is in the earth. Lo! Allah, He verily is the Absolute, the Owner of Praise
To Him belongs all that is in the heavens and the earth. God is Self-sufficient and Praiseworthy
To Him belongs all that is in the heavens and all that is in the earth, and surely Allah is the All-Independent, Ever-Praised
Unto Him belongs whatsoever is in the heavens and whatsoever is in the earth. Indeed, Allâh is the self-sufficient, Worthy of all praise.
Everything in the heavens and on the earth belongs to Him. Indeed Allah is free from want and is the most Praise-worthy
Unto Him belongs whatsoever is in the heavens and whatsoever is on the earth. And verily, Allâh is the self-sufficient, Worthy of all praise.
To Him belong all that is in the heavens arid all that is on earth and Allah is indeed Ghaniyun (Independent), (Absolute) and Hamidun (His grace abounds in the universe, and he is worthy of all praise
Everything in the Heavens and the Earth belongs to Him. Allah is the Self-Sufficient, the Praiseworthy.
To Him belongs whatever is in the heavens and whatever is on the earth. Allah ˹alone˺ is truly the Self-Sufficient, Praiseworthy.
To Him belongs what is in the heavens and what is on earth, and Allah is the rich and praiseworthy.
His is all that the heavens and the earth contain. Surely God is the Self-sufficient, the Praiseworthy One
To Him belongs everything in the heavens and everything on earth. Absolutely, GOD is the Most Rich, Most Praiseworthy.
To Him belongs all that is in the heavens and on earth, God is the Rich Beyond Need; the Praiseworthy.
To Him belongs all that is in the heavens and Earth. God is the Rich Beyond Need, the Praiseworthy.
For Him whatever is in the skies and whatever is in the earth. And surely Allah is Al-Ghany (The Rich), Al-Hameed (The Praiseworthy).
To Him belongs whatever is in the heavens and whatever is in the earth, and verily Allah, certainly He is the Self-Sufficient, the Praised
To Him belongs all that is in the heavens and on earth. God alone is indeed free of all want, worthy of all praise.
Unto Him belongs all that is in the heavens and all that is in the earth. And, verily, Allah is the Self-Sufficient Absolute, the Owner of Praise
His is whatsoever is in the heavens and whatsoever is in the earth; and most surely Allah is the Self-sufficient, the Praised
To him belongs all that is in the heavens and all that is in the earth. And Surely ALLAH is Self-Sufficient, Praiseworthy
To Him belongs whatsoever is in the heavens and whatsoever is on the earth. And God is truly the Self-Sufficient, the Praised
All that is in the heavens and on earth belongs to Him: Because surely Allah— And verily, He is One free of all wants (Al-Ghani), Worthy of Praise (Al-Hameed)
To Him belongs everything in the heavens and the earth. God is the Self-Sufficient, the Praiseworthy.
To Him belongs everything in the heavens and everything on earth. God is the Rich, the Praised
To Him belongs what is in the heavens and what is on the earth. And indeed, Allah is the Free of need, the Praiseworthy
His is what is in the heavens and what is in the earth; and indeed, God surely, He is the Rich, the Praiseworthy.
To Him belongs all that is in the heavens and on earth: for verily God,- He is free of all wants, Worthy of all Praise
To Him belongs all that is in the heavens and on earth: for verily Allah,- He is free of all wants, Worthy of all Praise
9
Divine mercy to men
أَلَمۡ تَرَ أَنَّ ٱللَّهَ سَخَّرَ لَكُم مَّا فِی ٱلۡأَرۡضِ وَٱلۡفُلۡكَ تَجۡرِی فِی ٱلۡبَحۡرِ بِأَمۡرِهِۦ وَیُمۡسِكُ ٱلسَّمَاۤءَ أَن تَقَعَ عَلَى ٱلۡأَرۡضِ إِلَّا بِإِذۡنِهِۦۤۚ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفࣱ رَّحِیمࣱ ٦٥
Have you not considered how God has made everything on the earth of service to you? That ships sail the sea at His command? That He keeps the heavens from falling down on the earth without His permission? God is most compassionate and most merciful to mankind
Don’t you see that Allah has subjected to you (people) what is on the earth, and the ships that sail through the sea by His Command? He withholds the heaven lest it fall on the earth except by His permission. Surely, Allah is full of Kindness, Merciful for mankind.
Beholdest thou not that Allah hath subjected to Himself for you whatsoever is on the earth and the ships running in the sea by His command? And He with holdeth the heaven that it fall not on the earth save by His leave. Verily Allah is, unto mankind, Clement, Merciful
Do you not see God has harnessed all that is in the earth, to your service? And the boats ply in the ocean by His command. He holds the sky in position lest it should fall upon the earth save by His dispensation. Verily God is compassionate and kind to men
Did you not see how Allah subjected everything on the earth and the ships that sail on the sea to your service... He protects the sky from the collision (of meteors)... Except what forms with His permission... Indeed Allah is Ra’uf and Rahim to mankind.
Do you not see that Allah has made everything on the earth subservient to you and the ships running upon the sea by His command? He holds back the heaven, preventing it from falling to the earth — except by His permission. Allah is All-Compassionate to mankind, Most Merciful.
Have you not regarded that Allah has disposed for you[r benefit] whatever there is in the earth, and [that] the ships sail at sea by His command, and He sustains the sky lest it should fall on the earth, excepting [when it does so] by His leave? Indeed Allah is most kind and merciful to mankind
Do you not consider that God has made all that is on earth to be of service to you, and the ships that run upon the sea by His command? And He holds the heaven so that it may not fall upon the earth unless by His leave. Surely God is for humankind All-Pitying, All-Compassionate
Do you not consider that Allah has made subservient to you all that is on the earth? (Do you not see that) the ships sail through the sea by His command? And He holds the rain back from falling upon the earth save by His permission. Verily, Allah is Most Compassionate to mankind (and) Ever Merciful (to them)
Hast thou not seen how that God has subjected to you all that is in the earth and the ships to run upon the sea at His commandment, and He holds back heaven lest it should fall upon the earth, save by His leave? Surely God is All-gentle to men, All-compassionate
Have you not considered that God brought what is on the earth under your control (and in your service), and the ships sail through the sea by His command? And He keeps the sky from falling on the earth except by His permission. God is certainly gentle and merciful to the people.
Do you not see that God has put at your disposal whatever you find on earth? Do you not see that He has subjected the boat to the law that let she float over the sea (instead of sinking)? do you not see that He is supporting the sky (with the ozone layer) and does not let the heavenly bodies fall on earth (due to the laws of mutual gravity which keeps the planets from collusion), unless He decides so (such as falling of a meteor on earth)? Indeed God is the Most Kind and Merciful (in providing such a hospitable environment) to mankind
Do you not see that God has made subject to you all that is on the earth, and the ships that sail through the waters by His command? He withholds the sky’s rain from failing on the earth except by His permission, for God is Most Kind and the Merciful Redeemer to humanity
Have yousg not seen that Allah has subjected to youpl whatever is in the earth and the ships that sail at sea by His command, and that He holds up (whatever is in) the heaven lest it fall on earth, except by His permission? Allah is indeed truly Compassionate towards mankind, Bestowing of mercy.
Hast thou not seen that God has subjected for you what is in the earth, and the ship that runs on in the sea at His bidding, and He holds back the sky from falling on the earth save at His bidding? verily, God to men is gracious, merciful
Did you not see that Allah has given in your control all that is in the earth - and the ship that moves upon the sea by His command? And He restricts the heavens that it may not fall on to the earth except by His command; indeed Allah is Most Compassionate, Most Merciful upon mankind
Have you not seen that Allah has made subservient for you all that is in the earth and the vessel that runs in the ocean by His command and He holds the firmament lest it falls on the earth except by His permission. Truly Allah is surely All-tender, Most merciful for the mankind.
Dost thou not see that God hath subjected whatever is in the earth to your service, and also the ships which sail in the sea, by his command? And He with-holdeth the heaven that it fall not on the earth, unless by his permission: For God is gracious unto mankind, and merciful
Have you not seen that Allah has subjected for you all that is in the earth, and the ship that runs on in the sea at His bidding, and He holds back the sky from falling on the earth save at His bidding? Verily, Allah to mankind is Gracious, Merciful
Do you not see that Allah has subjected to you all that is on the earth, and the ships which run upon the sea by His command? He holds the sky back lest it should fall upon the earth except by His permission. Allah is Gentle to people, the Most Merciful
Seest thou not that God hath put under you whatever is in the earth; and the ships which traverse the sea at His bidding? And He holdeth back the heaven that it fall not on the earth, unless He permit it! for God is right Gracious to mankind, Merciful
Have you not seen that Allah has subjected in your interest whatever is in the earth, and the sea-vessel sails through the sea under His Command? And he holds the heaven otherwise it may fall down on earth, (the only) exception being under His Permission. Verily, Allah to mankind is indeed, Full of Kindness, continuously Merciful
Hast thou not considered that God caused to be subservient to you what is in and on the earth? And the boats run through the sea by His command. And He holds back the heaven so that it not fall on the earth, but by His permission. Truly, to humanity God is Gentle, Compassionate.
Do you not see that Allah has made subject to you all that is on the earth? [Do you not see] that the ships sail across the sea by His command? He keeps the sky from falling on the earth without His permission. Truly, Allah is full of kindness for humanity. [He is] the Most Merciful.
Do you not see that Allah has subdued to you all that is in the earth and the ships that sail through the sea by His command? He is withholding the sky in a way that it cannot fall down on the earth without His permission; surely Allah is very kind and merciful to mankind
Have you not seen how Allah has subjected to you all that is in the earth, and the vessels that sail in the sea by His command, and it is He Who holds back the sky that it may not fall on earth except by His leave? Surely Allah is Most Gentle, Ever Compassionate to people
Seest thou not that Allah has made subservient to you all that is in the earth, and the ships gliding in the sea by His command? And He withholds the heaven from falling on the earth except with His permission. Surely Allah is Compassionate, Merciful to men
Did you not consider that Allah has subjected to your service that which is in the earth, and the ships sailing in the sea by His command, and He withholds the sky from falling on the earth, (the sky cannot fall down) without His permission? Allah is certainly full of pity and Merciful to mankind.
Don't you see that Allah has made everything in the earth subservient to you? And the ship sails on the sea by His command. And He keeps the heavens from falling on the earth, except with His leave. Allah is indeed Kind and Merciful to men
Have you not seen that Allah has subjected to you whatever is in the earth and (also) the vessels that sail in the sea (and rivers) by His command (i.e., law) and He withholds the heavens (i.e., spatial spheres and atmospheric fields) from falling on to the earth (under a cosmic system)? But (when He wills, they will collide) by His command. Surely, Allah is Most Compassionate, Most Merciful to mankind
Did you not see that God commits to you what is in the land, and the ships which sail in the sea by His leave And He holds the sky so that it would not collapse upon the Earth, except by His leave. Indeed, God is Kind towards mankind, Merciful
Didyou not see that God commits to you what is on the earth? And the ships sail in the sea with His permission. And He holds the sky so that it would not collapse upon the earth, except by His permission. Indeed, God is Kind towards the people, Merciful
Did you not see that God has commissioned for you what is on the earth? And the ships sail in the sea with His permission. And He holds the sky so that it would not collapse upon the earth, except by His permission. Indeed, God is Kind towards the people, Merciful.
Do you not see/understand that God manipulated/subjugated for you what is in the earth/Planet Earth, and the ships flow/run in the sea/ocean with His will/command, and He holds/seizes the sky/space that it falls/lands on the earth/planet Earth except with His permission? That truly God (is) with the people merciful/compassionate (E), merciful
Art thou not aware that it is God who has made subservient to you all that is on earth, and the ships that sail through the sea at His behest - and [that it is He who] holds the celestial bodies [in their orbits], so that they may not fall upon the earth otherwise than by His leave? Verily, God is most compassionate towards men, a dispenser of grace –
Have you not seen that Allah has subjected to you whatever is in the earth and the ships to run upon the sea (Literally: in the sea) at His Command, and He holds back the heaven so that it should not fall down upon the earth except by His permission? Surely Allah is indeed to mankind Ever-Compassionate, Ever-Merciful
Hast thou not seen how Allah hath made all that is in the earth subservient unto you? And the ship runneth upon the sea by His command, and He holdeth back the heaven from falling on the earth unless by His leave. Lo! Allah is, for mankind, Full of Pity, Merciful
Have you not seen that God, through His command, has made all that is in the earth and the ships that sail on the sea subservient to you? He prevents the sky from falling on the earth unless He decides otherwise. God is Compassionate and Merciful to mankind
Did you not see that Allah has subjugated to you everything on the earth, and the ships that sail at sea with His command? And He holds the sky so as it cannot fall on the earth except with His permission. Surely Allah is Very-Kind to the people, Very-Merciful
Do you not see that Allâh has made subservient to you all that is in the earth, and the ships sailing, cruising on the sea by His command? He holds back the heaven from falling upon the earth unless by His permission. Indeed, Allâh, to the people, is Full of Compassion and Most Merciful.
Do you not see? Allah has tamed everything on this earth for you. The ships sail in the sea by His command, and He withholds the sky so high, so it will not collapse upon the earth except by His will. Indeed, Allah is the most Forgiving and the most Kind
Do you not see that Allâh has made subservient to you all that is on the earth, and ships that sail on the sea by His command? He withholds the sky from falling upon the earth except by His permission. Indeed, Allâh is Full of Compassion and Most Merciful to the people.
Do you not see that Allah reduced for you al! that is on earth to a state of subservienacy, and the ships move on the surface of the sea by His invisible acting force producing their buoyance and their motion ! And tIe sustains and support the heavens -their contents- and keeps them from falling on the earth unless it be permitted by Him -meteorites, shooting stars, fire balls-. Indeed, Allah displays kindness to all people, -those who serve Him and those who do not. His mercy is extended to al
Have you not considered how Allah made everything on Earth to serve you? Ships sail on the sea by His command, and He holds the sky in place so that it does not fall on to the Earth; everything happens with His permission. Allah is Compassionate, Kind to people.
Do you not see that Allah has subjected to you whatever is in the earth as well as the ships ˹that˺ sail through the sea by His command? He keeps the sky from falling down on the earth except by His permission. Surely Allah is Ever Gracious and Most Merciful to humanity.
Do you not see that Allah makes whatever is on earth of service to you, and the ship sails on the sea by His command, and He prevents the sky from falling onto the earth except by His permission, for Allah is lenient and merciful with mankind.
Do you not see that God has subdued for you all that is in the earth? And the ships which sail the sea at His bidding? He holds the sky from falling down upon the earth: this it shall not do except by His own leave. Kindly is God, and compassionate to mankind
Do you not see that GOD has committed in your service everything on earth? The ships run in the ocean by His command. He prevents the heavenly bodies from crashing onto the earth, except in accordance with His command. GOD is Most Kind towards the people, Most Merciful.
Do you not see that God has made everything on the earth of service to you-including the ships that run through the sea by His command- and that He prevents heaven from falling on the earth without His permission? God is most compassionate and most Merciful-to-all people.
Do you not see that God has made everything on the Earth of service to you-including the ships that run through the sea by His command- and that He prevents heaven from falling on the Earth without His permission? God is the Compassionate, the Merciful-to-all.
Have you not seen that Allah subserviated to you what is in the earth? And the arks run in the sea by His command? And He withholds up the sky lest it falls upon the earth, except by His permission? Surely Allah is with the people, is Kind, Merciful.
Have you not seen that Allah has made subservient to you whatever is in the earth and the ships running in the sea by His command, and He withholds the heaven from falling on the earth, save with His permission? Verily, Allah is, for mankind, Full of Pity, Merciful
Do you not see that God has made subservient to you all that is on earth, and the ships that sail the sea at His bidding? He it is who holds the celestial bodies, so that they may not fall upon the earth except by His leave. Most compassionate is God, and merciful to mankind.
Have you not realized how Allah has made everything in the earth subservient to you? And the ships run upon the sea by His Command, and He holds back the celestial bodies and high atmosphere from coming down on to the earth except in accordance with His Law. Verily, Allah is Compassionate, Merciful to people
Do you not see that Allah has made subservient to you whatsoever is in the earth and the ships running in the sea by His command? And He withholds the heaven from falling on the earth except with His permission; most surely Allah is Compassionate, Merciful to men
Seest thou not that ALLAH has subjected to you whatever is in the earth, and the ships that sail through the sea by HIS command? And HE holds back the heaven lest it should fall on the earth save by HIS leave. Surely, ALLAH is compassionate and Merciful to people
Hast thou not considered that God has made whatsoever is on the earth subservient unto you—and the ship sails upon the sea—by His Command? And He maintains the sky lest it fall upon the earth, save by His Leave. Truly God is Kind and Merciful unto mankind
Do you not see that Allah has made to serve you all that is on the earth, and the ships that sail through the ocean by His command? He stops the sky from falling on the earth except by His permission: Verily, Allah is, for mankind, Most Kind (Ra'uf), Most Merciful (Raheem)
Didn’t you see how God made everything on earth subservient to you? Ships sail the sea by His laws. He holds the sky from falling on earth, unless by His permission. God is Compassionate and Merciful to humankind.
Do you not see that God made everything on earth subservient to you? How the ships sail at sea by His command? That He holds up the sky lest it falls on earth—except by His permission? God is Gracious towards the people, Most Merciful
Do you not see that Allah has subjected to you whatever is on the earth and the ships which run through the sea by His command? And He restrains the sky from falling upon the earth, unless by His permission. Indeed Allah , to the people, is Kind and Merciful
Have you not seen that God has subjected to you what is in the earth, and the ships that sail in the sea at His command, and He holds back the sky lest it falls on the earth except with His permission? Indeed, God to mankind is surely pitying, compassionate.
Seest thou not that God has made subject to you (men) all that is on the earth, and the ships that sail through the sea by His Command? He withholds the sky (rain) from failing on the earth except by His leave: for God is Most Kind and Most Me rciful to man
Seest thou not that Allah has made subject to you (men) all that is on the earth, and the ships that sail through the sea by His Command? He withholds the sky (rain) from failing on the earth except by His leave: for Allah is Most Kind and Most Merciful to man
وَهُوَ ٱلَّذِیۤ أَحۡیَاكُمۡ ثُمَّ یُمِیتُكُمۡ ثُمَّ یُحۡیِیكُمۡۗ إِنَّ ٱلۡإِنسَـٰنَ لَكَفُورࣱ ٦٦
it is He who gave you [people] life, will cause you to die, then will give you life again- but man is ungrateful
It is He, Who has given you life, then will cause you to die, and then will again give you life (on the Day of Resurrection). Surely! People are ungrateful.
And He it is who gave you life and will thereafter cause you to die, and will thereafter give you life; verily man is ingrate
It is He who gives you life, then makes you die; then He will bring you back to life again. Man is surely most ungrateful
It is HU who gave you life (with consciousness)... Then He will cause you (your ego-self identity) to die and then give you life again (real and immortal life)... Indeed, man has limited ability of evaluation.
It is He who gave you life and then will cause you to die and then will give you life again. Man is truly ungrateful.
It is He who gave you life then He makes you die, then He brings you to life. Indeed man is very ungrateful
It is He Who has given you life, then He causes you to die, then He will bring you to life again. However, humankind are really ungrateful
And it is He Who gave you life, then He will call you to death, then will He bring you back to life (again). The thing is, a human being is most ungrateful
It is He who gave you life, then He shall make you dead, then He shall give you life. Surely man is ungrateful
And He is the One Who gives you life, then makes you die then brings you back to life. Indeed, the human being is ungrateful.
God is the One Who has given you life, will put you to death and will bring you back to life. How ungrateful is man
It is He Who gave you life, will cause you to die, and will again give you life. Truly humanity is a most ungrateful creature
And it is He who gave youpl life, then makes you die, then revives you. Indeed, man is surely a staunch denier.
He it is who quickens you, then makes you die, then will He quicken you again - verily, man is indeed ungrateful
And it is He Who gave you life, then will cause you to die, and will then revive you; indeed man is very ungrateful
And it is He who caused you to live and then will cause you to die and then will cause you to come back to life. Truly the human being is surely most ungrateful.
It is He who hath given you life, and will hereafter cause you to die; afterwards He will again raise you to life, at the resurrection: But man is surely ungrateful
He it is who quickens you, then makes you die, then will He quicken you again; verily, man is indeed ungrateful
It is He who revives you, then He will cause you to die and then He revives you. Indeed, the human is ungrateful
And He it is who hath given you life, then will cause you to die, then will give you life - of a truth man is all ungrateful
And He it is Who gave you life, then will cause you to die, then will (again) give you life. Truly, the human being is indeed an ingrate
And it is He Who gave you life and, again, He will cause you to die and, again, He will give you life. Truly, the human being is ungrateful.
He gave you life, will cause you to die, and will [again] give you life. Truly, the human is most ungrateful.
He is the One Who has given you life, will cause you to die and then will bring you back to life again - yet man is indeed very ungrateful
And it is He Who has endowed you with life and it is He who causes you to die, and it is He Who will then resurrect you. Man is indeed extremely prone to denying the Truth
And He it is Who brings you to life, then He causes you to die, then He brings you to life. Surely man is ungrateful
And He it is Who gave you life, then He will cause you to die, then He will (again) make you alive. Man is certainly ungrateful.
And He it is Who has brought you to life, He will then cause you to die, and then again He will bring you to life. Certainly indeed man is ungrateful
And He is the One Who gave you life, then He causes you to die and then will give you life again. No doubt, it is man who is highly ungrateful
He is the One who gave you life, then He makes you die, then He gives you life. But mankind is always rejecting
He is the One who gave you life, then He makes you die, then He gives you life. But man is always rejecting
He is the One who gave you life, then He makes you die, then He gives you life. But the human being is always rejecting!
And He is who gave you life/revived you, then He makes you die, then He revives you/makes you alive, that the human (is an insistent) disbeliever (E)
seeing that it is He who gave you life, and then will cause you to die, and then will bring you back to life: [but,] verily, bereft of all gratitude is man
And He is (The One) Who has given life to you; (i.e., mankind) thereafter He makes you to die; thereafter He will give you life. Surely man is indeed most disbelieving (Or: ungrateful)
And He it is Who gave you life, then He will cause you to die, and then will give you life (again). Lo! man is verily an ingrate
It is He who has given you life, He will make you die and will make you live again. Surely the human being is ungrateful
He is the One who gave life to you, then He brings death to you, then He will give you life (again). Surely, man is very ungrateful
And He is the one who gives you life; then He causes you to die and will again give you life . Indeed, man is so ungrateful.
It is He Who gave you life, and He will give you death! Then, He will bring you back to life. Man, surely, is very ungrateful
And He is the One who gives you life. Then, He causes you to die and will again give you life. Indeed, man is so ungrateful.
And He is it Who brought you into existence and gave you life. Then He occasions your death and at the predetermined point of time your Resurrection. Man is indeed ungratefu
It is He who brought you to life, then causes you to die, and will then bring you back to life. How ungrateful are humans!
And He is the One Who gave you life, then will cause you to die, and then will bring you back to life. ˹But˺ surely humankind is ever ungrateful.
And He is who gave you life, then He lets you die, then He revives you, but man rejects (the truth).
It is He who has given you life, and He who will cause you to die and make you live again. Surely man is ungrateful
He is the One who granted you life, then He puts you to death, then He brings you back to life. Surely, the human being is unappreciative.
He is the One Who gave you life, and then will causes you to die, and then will bring you back to life. Human being however is ungrateful.
He is the One Who gave you life and then will cause you to die, and then will bring you back to life. The human being, however, is ungrateful.
And He is the one who gives you, life then causes you to die, then revives you. Surely, the human was ungrateful.
And He it is Who gave you life, then He will cause you to die, and then will give you life (again). Verily man is ungrateful
It is He who gave you life, and then will cause you to die, and then will bring you back to life. Bereft of all gratitude is man.
And He it is Who gives you the gift of life, then He will cause you to die, and will then give you life again. Yet, ungrateful is man (not using the gift of life to its maximum potential)
And He it is Who has brought you to life, then He will cause you to die, then bring you to life (again); most surely man is ungrateful
And HE it is who gave you life, then HE will cause you to die, then HE will give you life again. Surely, man is most ungrateful
And He it is Who gave you life; then He causes you to die; then He gives you life. Truly man is ungrateful
It is He Who gave you life, (And He) will cause you to die, and (He) will again give you life: Truly, man is most ungrateful (creature)
It is He who gave you life, will cause you to die, and will then revive you. Yet, man is ungrateful.
And it is He who gives you life, then makes you die, then revives you. The human being is unappreciative.
And He is the one who gave you life; then He causes you to die and then will [again] give you life. Indeed, mankind is ungrateful
And He is the one who gave you life, then makes you die, then He will give you life, indeed, man is surely ungrateful.
It is He Who gave you life, will cause you to die, and will again give you life: Truly man is a most ungrateful creature
It is He Who gave you life, will cause you to die, and will again give you life: Truly man is a most ungrateful creature
لِّكُلِّ أُمَّةࣲ جَعَلۡنَا مَنسَكًا هُمۡ نَاسِكُوهُۖ فَلَا یُنَـٰزِعُنَّكَ فِی ٱلۡأَمۡرِۚ وَٱدۡعُ إِلَىٰ رَبِّكَۖ إِنَّكَ لَعَلَىٰ هُدࣰى مُّسۡتَقِیمࣲ ٦٧
We have appointed acts of devotion for every community to observe, so do not let them argue with you [Prophet] about this matter. Call them to your Lord- you are on the right path
For every nation We have ordained religious ceremonies that they follow; so let them (the Pagans) not dispute with you in this matter, and invite them to your Lord. Surely! You (O Muhammad) indeed are on right guidance.
Unto every community We have appointed a rite which they perform. Let them not therefore contend with thee in the affair; and call them thou unto thy Lord, verily thou art on true guidance
We have determined for each community a way of worship which they follow. So they should not contend with you in this matter; and you should go on calling them to your Lord. You are surely on the right path
We have appointed for every community a way (an understanding and style) of worship... So, let them not dispute with you on this matter (do not argue) just invite them to your Rabb... Indeed, you are on a path that leads to the reality!
We have appointed for every nation a rite that they observe, so let them not dispute with you about the matter. Call the people to your Lord. You are guided straight.
For every nation We had appointed a rite [of worship] which they used to observe; so let them not dispute with you about the matter. And invite to your Lord. Indeed you are on a straight guidance
For every community We have appointed a whole system of worship which they are to observe. So do not let those (who follow their own systems) draw you into disputes concerning this matter, but continue to call people to your Lord. You are most certainly on the straight way leading to pure guidance
We have prescribed for every people modes of worship which they should observe. Let them not, therefore, dispute with you in the matter (of Islamic mode of worship). And call (the people) to your Lord for you are indeed on the exact and right guidance
We have appointed for every nation a holy rite that they shall perform. Let them not therefore wrangle with thee upon the matter, and do thou summon unto thy Lord; surely thou art upon a straight guidance
For every community (of faith) We made ritual to perform it, so they should not dispute with you about the matter (of rituals). And invite (people) to your Lord, indeed you are on the right guidance.
I am the Originator of the rituals by which each nation worship Me. Therefore, (now that I have sent you with this way of worshipping Me,) they should not dispute with you (about keeping their rituals instead of the way of worship that I am thus prescribing.) Invite people to the way of your Lord. Certainly, what you are inviting them to, is the right way
To every people We have appointed rites and ceremonies which they perform. Then let them not dispute with you over the matter, but invite them to your Lord, for you are surely on the right way
For every community We have appointed a rite which they observe, so do not let them dispute with yousg in this matter. And do call to your Lord; you are most surely rightly guided upon the straight way.
For every nation have we made rites which they observe; let them not then dispute about the matter, but call upon thy Lord; verily, thou art surely in a right guidance
For each nation We have made the rules of worship for them to follow - so never should they quarrel with you in this matter – and call them towards your Lord; indeed you are upon the Straight Path
Unto every nation, We have assigned rituals which they are supposed to observe. Therefore they should not dispute with you concerning the commandment. Call unto your Lord. Truly you are on a guidance which is most upright.
Unto the professors of every religion have We appointed certain rites, which they observe. Let them not therefore dispute with thee concerning this matter; but invite them unto thy Lord: For thou followest the right direction
Unto every nation have We given sacred rites which they are to perform; so let them not then dispute about the matter, but summon you unto your Lord; verily, you (Muhammad) indeed follow right guidance
For every nation We have appointed a Holy Rite which they shall perform. Do not let them dispute with you concerning the matter. Call to your Lord; surely, you are upon a Straight Path
To every people have we appointed observances which they observe. Therefore, let them not dispute this matter with thee, but bid them to thy Lord, for thou art on the right way
To all communities We appointed Mansak (single pattern of Religion); they (remained) adherers to it. So let not people dispute you in the matter. And invite to your Nourisher-Sustainer. Surely, you are indeed on the Permanent Guidance
For every community We assigned devotional acts so that they be ones who perform rites. So let them not bicker with thee in the command. And call thou to thy Lord. Truly, Thou art on a guidance, that which is straight.
To every population, We have appointed religious rituals for them to follow. Do not allow them to argue with you on the matter, but invite them to your Lord. You are certainly on the right path.
To every nation We have prescribed the rites of worship which they observe, therefore, let them not dispute with you concerning this matter - keep calling them to the Way of your Lord; for most surely you are rightly guided
For every people We have prescribed a way of worship which they follow. So, (O Muhammad), let them not dispute with you concerning this, and call them to Your Lord. You are certainly on the Straight Way
To every nation We appointed acts of devotion, which they observe, so let them not dispute with thee in the matter, and call to thy Lord. Surely thou art on a right guidance
For every community We have appointed devotional rites which they are toper form, so let them not dispute with you about the affair, and invite (them) towards your Fosterer, you are certainly on right guidance.
For every community We devised rites for them to observe. They should not therefore raise a dispute with you in the matter. And do invite them to your Lord! You are indeed on right guidance.h
We have appointed for every people a way (of Islamic injunctions or worship and sacrifice) which they are to act upon. So let them not at all dispute with you over the command (of Allah). And keep calling towards your Lord. Certainly, it is you who are on the straight (path of) guidance
For every nation We have made rites which they will fulfill. So do not let the matter fall into dispute. And call upon your Lord, for you are on a guidance which is straight
Forevery nation We have established rites which they are to fulfill. So do not let the matter fall into dispute. And call upon your Lord, for you are on a guidance which is straight
For every nation We have established a practice that they should conduct. So do not let the matter fall into dispute. And call upon your Lord, for you are on a guidance which is straight.
To every/each nation We made/created a ritual or method of worship they are practicing the rituals or methods of worship , so they do not dispute/quarrel with you (E) in the matter/affair, and call to your Lord, that you are on (E) straight/direct guidance
UNTO every community have We appointed [different] ways of worship, which they ought to observe. Hence, [O believer,] do not let those [who follow ways other than thine] draw thee into disputes on this score, but summon [them all] unto thy Sustainer: for, behold, thou art indeed on the right way
For every nation We have made a ritual that they are to celebrate (Literally: ritualizing it). So definitely do not let them contend with you about the Command, and call (mankind) to your Lord. Surely you are indeed upon a straight guidance
Unto each nation have We given sacred rites which they are to perform; so let them not dispute with thee of the matter, but summon thou unto thy Lord. Lo! thou indeed followest right guidance
We enjoined every nation with certain worship acts which they perform. The unbelievers must not dispute with you about the manner of your worship. Invite them to follow the right path of the Lord
For every Ummah (religious community) We have appointed a way of worship they are to observe. Therefore, they should never quarrel with you in the matter. And do call (them) to your Lord. Surely, you are on straight Guidance
To every nation, We appointed sacred rites which they perform, so let them not dispute with you in this matter. But invite them to your Lord. Indeed, you are upon straight guidance.
We prescribed different rites of worship for each people. Regarding that, they really should not dispute you. Invite (them) towards the ways of your Lord. Certainly, you are well guided, and on the straight path
For every Ummah We appointed sacred rites which they perform, so let them not dispute with you in this matter. But invite them to your Lord. Indeed, for you're truly on the right path. .
To every people did We prescribe certain rites and articles of faith and the order of performing religious and other devotional services, and it was incumbent on them to follow (until the system was modified or replaced by a new system suitable for the time at the hands of another Messenger) Therefore, do not let them O Muhammad dispute with you upon the question, and keep proclaiming Allah's acceptable system of faith and worship. You are indeed on the right path, the path of righteousness, the path of Allah
We prescribed rituals for every community to practise. So let them not argue with you over such matters. Instead invite them to your Lord, for you are guided on a straight path.
For every community We appointed a code of life to follow. So do not let them dispute with you ˹O Prophet˺ in this matter. And invite ˹all˺ to your Lord, for you are truly on the Right Guidance.
To every community We have given a sacrifice to observe, so let them not challenge you in the matter and call to your Lord, for you are on straight guidance.
For every community We have ordained a ritual which they observe. Let them not dispute with you concerning this. Call them to the path of your Lord: you are rightly guided
For each congregation, we have decreed a set of rites that they must uphold. Therefore, they should not dispute with you. You shall continue to invite everyone to your Lord. Most assuredly, you are on the right path.
We have appointed acts of worship for every nation, which they [are to] observe. So, let the unbelievers not contend with you over the matter, but invite them to your Lord. You are on the straight path,
We have appointed acts of worship for every nation, which they [are to] observe. So, let the unbelievers not contend with you over the matter but invite them to your Lord. You are on the straight path
For every community We set up a rite, which they will ritualize. So do not let them dispute with you in the matter. And invite to your Lord; surely you are upon a straight guidance.
To every nation have We appointed rites which they are to perform, therefore they should not dispute with you about the matter, and you do invite (the people) unto your Lord; verily, you are upon a straight guidance
To every community We have appointed ways of worship, which they should observe. Let them not draw you into disputes on this score, but call [them all] to your Lord. You are indeed on the right way.
We have let every community hold some rites that they observe (as a diversity of humanity (49:13)). So, let them not involve you in their arguments, just call them to your Lord (2:177). For, behold, you (O Prophet) are indeed on the Right Way
To every nation We appointed acts of devotion which they observe, therefore they should not dispute with you about the matter and call to your Lord; most surely you are on a right way
For every people WE have appointed ways of worship which they observe; so let them not dispute with thee in the matter of the Islamic way of worship; and call thou the people to thy Lord, for, surely, thou art on the right guidance
For every community We have appointed a rite they are to perform; so let them not argue with thee over the matter. And call to thy Lord. Truly thou art following straight guidance
To every nation (people) have We set out (their) rites and customs which they must obey: Let them not dispute with you about this matter, but you invite (them) to your Lord: Verily, you are guided onto the straight (way)
For every community, We established certain rites which they follow, so don’t let their disputes entangle you. Instead, invite to your Lord. You are on a straight path.
For every congregation We have appointed acts of devotion, which they observe. So do not let them dispute with you in this matter. And invite to your Lord; you are upon a straight guidance
For every religion We have appointed rites which they perform. So, [O Muhammad], let the disbelievers not contend with you over the matter but invite them to your Lord. Indeed, you are upon straight guidance
For every nation We have made rites which they observe; so let them not dispute with you about the matter, and call to your Lord; indeed, you are surely on a straight guidance.
To every People have We appointed rites and ceremonies which they must follow: let them not then dispute with thee on the matter, but do thou invite (them) to thy Lord: for thou art assuredly on the Right Way
To every People have We appointed rites and ceremonies which they must follow: let them not then dispute with thee on the matter, but do thou invite (them) to thy Lord: for thou art assuredly on the Right Way
وَإِن جَـٰدَلُوكَ فَقُلِ ٱللَّهُ أَعۡلَمُ بِمَا تَعۡمَلُونَ ٦٨
and if they argue with you, say, ‘God is well aware of what you are doing.’
If they argue with you, then say: “Allah knows best of what you do.”
And if they dispute with thee, say thou: Allah knoweth best that which ye Work
If they argue with you, tell them: "God knows well what you are doing
If they argue with you say, “Allah (as the creator) knows best what you do.”
If they do argue with you, say: ´Allah knows best what you are doing.´
And if they dispute with you, say, ‘Allah knows best what you are doing
If they argue with you, say only: "God knows well what you are doing. (To me are accounted my deeds, and to you, your deeds. You are quit of all that I do, and I am quit of all that you do.)"
And if they still contend with you, say, `Allah knows best all that you do
And if they should dispute with thee, do thou say, 'God knows very well what you are doing
And if they argue with you, then say: “God knows best what you do.”
If they start to dispute about the wisdom of their rituals, say: “God knows what is behind what you are doing.”
If they argue with you say, “God knows best what it is you do.
But if they argue with yousg, say, “Allah knows better what youpl do.”
But if they wrangle with thee, say, 'God best knows what ye do.
And if they quarrel with you, say, "Allah well knows your evil deeds."
And if they argue with you say, “Allah knows best about that which you do.”
But if they enter into debate with thee, answer, God well knoweth that which ye do
But if they wrangle with you, say, "Allah best knows what you do
If they argue with you, say: 'Allah knows best all that you do
But if they debate with thee, then Say: God best knoweth what ye do
And if people argued with you, then say: “Allah knows better about what you do.”
And if they disputed with thee, then, thou say: God is greater in knowledge about what you do.
If they argue with you, say, “Allah knows best what you do.
If they argue with you, say: "Allah knows best all that you do."
And if they dispute with you, say: "Allah knows well what you do
And if they contend with thee, say: Allah best knows what you do
And if they dispute with you then say, "Allah knows best about that which you all do.
And if they quarrel with you, say, "Allah knows what you do."
And if they dispute with you, then say: ‘Allah knows best whatever you are doing.
And if they argue with you, then Say: "God is fully aware of what you do."
Andif they argue with you, then say: "God is fully aware of what you do.
And if they argue with you, then say: "God is fully aware of what you do."
And if they argued/disputed with you, so say: "God (is) more knowledgeable with what you make/do ."
And if they [try to] argue with thee, say [only]: “God knows best what you are doing.”
And in case they dispute with you, then say, " Allah knows best whatever you do."
And if they wrangle with thee, say: Allah is Best Aware of what ye do
If they still dispute with you about your worship, tell them, "God knows best what you do
And if they dispute with you, say (to them), .Allah is the best aware of what you do
If they dispute with you, then say; "Allâh knows best of what you do.
But if they choose to argue, say, "Allah is well Aware of what you are doing!"
If they dispute with you, then say: ‘Allâh has full knowledge of whatever you do.
And should they -the infidels- be tossed in their unballasted wits in fathomless and unquiet deeps of controversy, then say to them: "Allah knows best what you do"
If they argue with you, say: “Allah knows best what you are doing.
But if they argue with you, then say, “Allah knows best what you do.”
And if they dispute with you, say: Allah knows best what you do.
If they argue with you, say: ‘God knows best all that you do
If they argue with you, then say, "GOD is fully aware of everything you do."
and if they argue with you, then say, "God knows best what you are doing.
and if they argue with you, then say, “God knows best what you are doing.
And if they argue with you, say, “Allah is knower with what you are working.”
And if they dispute with you, say: �Allah knows best what you do�
Should they argue with you, say: 'God knows best what you are doing.'
And if they argue with you, say, "Allah is best Aware of what you do."
And if they contend with you, say: Allah best knows what you do
And if they contend with thee, say, `ALLAH knows best what you do
And if they dispute with thee, say, “God knows best what you do
If they argue with you, say, "Allah knows best of what it is, you are doing
If they argue with you, say, “God knows best about what you’re doing.”
But if they dispute with you, say, 'God is fully aware of what you do.'
And if they dispute with you, then say, " Allah is most knowing of what you do
And if they dispute with you, then say, 'God knows best what you do.'
If they do wrangle with thee, say, "God knows best what it is ye are doing."
If they do wrangle with thee, say, "Allah knows best what it is ye are doing."
ٱللَّهُ یَحۡكُمُ بَیۡنَكُمۡ یَوۡمَ ٱلۡقِیَـٰمَةِ فِیمَا كُنتُمۡ فِیهِ تَخۡتَلِفُونَ ٦٩
On the Day of Resurrection, God will judge between you regarding your differences
Allah will judge between you on the Day of Resurrection about which you used to differ
Allah will judge between you on the Day of Judgment concerning that wherein ye have been differing
God will judge between you on the Day of Judgement in what you are at variance."
Allah will judge between you on that which you argue during Doomsday.
Allah will judge between you on the Day of Rising regarding everything about which you differed.
Allah will judge between you on the Day of Resurrection concerning that about which you used to differ.’
God will judge between you on the Day of Resurrection concerning what you used to differ on
`Allah will judge between you (and us) on the Day of Resurrection concerning all that in which you differ (from us)
God shall judge between you on the Day of Resurrection touching that whereon you were at variance.
God will judge between you on the Resurrection Day regarding what you used to disagree about.
“On the Day of Resurrection, God will judge among you regarding all your disputes.”
“God will judge between you on the Day of Accountability, concerning the matters in which you differ.
Allah judges between you on the Day of Resurrection regarding whatever you used to differ over.
God shall judge between them on the resurrection day concerning that whereon they disagreed
Allah will judge between you on the Day of Resurrection concerning what you dispute
Allah will judge between you with wisdom on the day of resurrection about the things in which you used to differ.
God will judge between you, on the day of resurrection, concerning that wherein ye now disagree
"Allah shall judge between you on the Day of Resurrection concerning that wherein you differ
On the Day of Resurrection, Allah will judge between you concerning that in which you vary
God will judge between you on the day of resurrection, as to the matters wherein ye differ
Allah will pronounce judgement amongst you on the Day of Resurrection about that wherein you used to differ
God will give judgment among you on the Day of Resurrection about what you had been at variance in it.
“Allah will judge among you, on the Day of Resurrection, concerning the matters about which you differ.”
Allah will judge between you on the Day of Resurrection concerning the matters in which you differ
Allah will judge among you on the Day of Resurrection concerning matters about which you disagreed."
Allah will judge between you on the day of Resurrection respecting that in which you differ
Allah will judge between you on the day of resurrection concerning that wherein you used to differ.
Allah will judge between you on the Day of Resurrection on matters in which you differ
Allah will judge between you on the Day of Resurrection all those matters in which you used to disagree
"God will judge between you on the Day of Resurrection in what you dispute therein."
"God will judge between you on the Day of Resurrection in what you dispute therein.
God will judge between you on the Day of Resurrection in what you dispute therein.
God judges/rules between you (on) the Resurrection Day, in what you were in it differing/disagreeing
[For, indeed,] God will judge between you [all] on Resurrection Day with regard to all on which you were wont to differ
Allah will judge between you on the Day of the Resurrection concerning that wherein you used to differ
Allah will judge between you on the Day of Resurrection concerning that wherein ye used to differ
He will issue His decree about your differences on the Day of Judgment."
Allah will judge between you, on the Day of Judgment, about what you used to dispute
Allâh will judge between you on the ‘Day of Resurrection’ regarding that wherein you used to differ."
On the day of reckoning, Allah will sit in judgment and resolve every disagreement you used to have
And Allâh will judge between you on the Day of Resurrection regarding that wherein you used to differ ’.
"Allah shall judge between you in Day of Judgement in all matters for which you are ready to contend to your life's end"
Allah will decide between you on Judgement Day regarding your differences.”
Allah will judge between you ˹all˺ on Judgment Day regarding your differences.
Allah judges between you on the day of resurrection with regard to what you used to differ in.
On the Day of Resurrection God will judge your differences.‘
GOD will judge among you on the Day of Resurrection regarding all your disputes.
On the Day of Resurrection, God will judge between you regarding your differences."
On the Day of Resurrection, God will judge between you regarding your differences.â€
Allah judges between you on The Resurrection Day within what you were differing within it.
Allah will judge between you on the Day of Judgment concerning that in which you used to differ
God will judge between you on the Day of Resurrection with regard to all on which you dispute.
Allah will judge among you regarding all your differences when humanity stands up to its feet, and finally on the Day of Resurrection. (2:213), (22:17), (22:56)
Allah will judge between you on the day of resurrection respecting that in which you differ
`ALLAH will judge between you and me on the Day of Resurrection concerning that about which you differ.
God will judge between you on the Day of Resurrection concerning that wherein you used to differ.
"Allah will judge between you on the Day of Judgment about the matters in which you differ."
On the Day of Resurrection, God will judge between you, resolving all your disputes.
God will judge between you on the Day of Resurrection regarding what you disagree about
Allah will judge between you on the Day of Resurrection concerning that over which you used to differ."
God will judge between you on the Day of Resurrection concerning that in which you were disagreeing.
"God will judge between you on the Day of Judgment concerning the matters in which ye differ."
"Allah will judge between you on the Day of Judgment concerning the matters in which ye differ."
أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ یَعۡلَمُ مَا فِی ٱلسَّمَاۤءِ وَٱلۡأَرۡضِۚ إِنَّ ذَ ٰلِكَ فِی كِتَـٰبٍۚ إِنَّ ذَ ٰلِكَ عَلَى ٱللَّهِ یَسِیرࣱ ٧٠
Are you [Prophet] not aware that God knows all that is in the heavens and earth? All this is written in a Record; this is easy for God
Don’t you know that Allah knows what is in heaven and the earth? Surely, all are (recorded) in a book. Surely! That is easy for Allah.
Knowest thou of that Allah knoweth whatsoever is in the heaven and the earth? Verily that is in a Book; verily that is for Allah easy
Do you not know that God knows whatever is in the heavens and the earth? This is surely in accordance with the law. This is certainly how (the law of) God works inevitably
Do you not comprehend that Allah knows everything in the heavens and the earth (as He comprises the essence of all things with His Names)... Indeed, they are all within the scope of His knowledge... Indeed, this is easy for Allah.
Do you not know that Allah knows everything in heaven and earth? That is in a Book. That is easy for Allah.
Do you not know that Allah knows whatever there is in the sky and the earth? That is indeed in a Book. That is indeed easy for Allah
Do you not know that surely God knows whatever there is in the heavens and on the earth (including whatever takes place in them). They are all recorded in a Book. This (keeping the record of them all) is indeed easy for God
`Do you not know that Allah knows whatsoever is in the heavens and the earth? Surely, this is (all recorded) in a Book (of laws) and, indeed, it is easy for Allah (to bind them to a law).
Didst thou not know that God knows all that is in heaven and earth? Surely that is in a Book; surely that for God is an easy matter
Do you not know that God knows whatever is in the skies and the earth? Indeed that is (recorded) in a book, indeed that is easy for God.
Do you not know that God knows anything that happens in the heavens and the earth? Everything is being recorded and this is an easy thing for God. (If man can record the events with his newly invented video recorder, so can God.
Do you not know that God knows all that is in heaven and on earth? Indeed it is all in a record, and that is easy for God
Have yousg not come to know that Allah knows whatever is in the heaven and the earth? Indeed, that is in a record; indeed, that is easy for Allah.
Didst thou not know that God knows what is in the heavens and the earth? verily, that is in a book; verily, that for God is easy
Did you not realise that Allah knows all that is in the heavens and in the earth? Indeed all this is in a Book; indeed this is easy for Allah
And do you not know [witness] that Allah knows all that is in the heaven and in the earth? Truly all of that is in a book. Truly that for Allah is easy.
Dost thou not know that God knoweth whatever is in heaven and on earth? Verily this is written in the book of his decrees: This is easy with God
"Did you not know that Allah knows what is in the heavens and the earth? Verily, it is in a Record; verily, it is easy for Allah."
Are you not aware that Allah has knowledge of what is in the heaven and earth? This is (recorded) in a Book. That is easy for Allah
Knowest thou not that God knoweth whatever is in the Heaven and on the Earth? This truly is written in the Book: this truly is easy for God
Don’t you know that Allah knows whatever is in the heaven and the earth? Verily, (all) this is in record. Verily, this is very easy for Allah
Hast thou not known that God knows what is in the heaven and the earth? Truly, that is in a Book. Truly, that is easy for God.
Do you not know that Allah knows all that is of Heaven and Earth? Indeed, it is all in a record. That is truly easy for Allah.
Do you not know that Allah is aware of all that is in heaven and the earth? Certainly all of this is recorded in a Book and it is very easy for Allah to do so
Are you not aware that Allah knows all that is in the heaven and the earth? Surely it is all preserved in a Book. Indeed that is easy with Allah
Knowest thou not that Allah knows what is in the heaven and the earth? Surely this is in a book. That is surely easy to Allah
Did you not know that Allah knows that which is in the sky and the earth, that is certainly in a record, that is certainly easy for Allah?"
Don't you know that Allah knows what is there in the heaven and the earth? That is indeed recorded in a book. That is indeed easy for Allah
Do you not know that Allah knows all that is in the heavens and the earth? Verily, it is all (recorded) in the Book (al-Lawh al-Mahfuz). Surely, all that is (very) easy for Allah
Did you not know that God knows what is in the heavens and the Earth All is in a record. All that for God is easy
Didyou not know that God knows what is in the heavens and the earth? All is in a record. All that for God is easy
Did you not know that God knows what is in the heavens and the earth? All is in a record. All that for God is easy.
Do you not know that God knows what (is) in the skies/space and the earth/Planet Earth? That truly that (is) in a Book , that truly that (is) on God easy/little
Dost thou not know that God knows all that occurs in heaven as well as on earth? All this, behold, is in [God’s] record: verily, [to know] all this is easy for God
Did you not know that Allah knows whatever is in the heaven and the earth? Surely that is in a Book; surely that for Allah is an easy (thing)
Hast thou not known that Allah knoweth all that is in the heaven and the earth? Lo! it is in a record. Lo! that is easy for Allah
Do you not know that God knows all that is in the heavens and the earth? His decree is already recorded in the Book and issuing such a Judgment is not difficult for Him at all
Do you not know that Allah knows all that is in the sky and the earth? Surely, that is contained in a Book. Indeed it is so easy for Allah
Do you not know that Allâh knows whatsoever is in the heaven and on the earth? Certainly this is in a book. That is indeed easy for Allâh.
Are you not aware that Allah knows everything in the heavens and on the earth? That it is (recorded) in a book? And that is certainly easy for Allah
Do you not know that Allâh has full knowledge of whatsoever is in the heaven and on the earth? Certainly this is in a book. That is indeed easy for Allâh.
Do you not know that Allah is 'Alimun of all that is in heaven and on earth. It is all on record and this is quite easy for Him to do
Do you not accept that Allah knows whatever exists in the sky and on Earth? All is recorded in a Book, that’s easy for Allah
Do you not know that Allah ˹fully˺ knows whatever is in the heavens and the earth? Surely it is all ˹written˺ in a Record. That is certainly easy for Allah.
Don´t you know that Allah knows what is in the heaven and on earth? All that is in a book, for that is easy for Allah.
Are you not aware that God has knowledge of what heaven and earth contain? All is recorded in a Book. That is easy enough for God
Do you not realize that GOD knows everything in the heavens and everything on earth? All this is recorded in a record. This is easy for GOD to do.
Do you not know that God knows what is in the heaven and earth? All this is written in a Record. This is easy for God.
Do you not know that God knows what is in heaven and Earth? All this is written in a Record. This is easy for God.
Have you not known that Allah knows what is in the skies and the earth? Surely that is in a book. Surely that upon Allah is easy.
Do you not know that Allah knows what is in the heaven and the earth? Verily this is (recorded) in a Book; verily this is easy for Allah
Do you not know that God knows all that occurs in heaven as well as on earth? Indeed it is all in a record. All this is easy for God.
Do you not know that Allah is fully Aware of all that is in the High and the Low? All that, behold, is in the Divine Database. Verily, all this is easy for Allah
Do you not know that Allah knows what is in the heaven and the earth? Surely this is in a book; surely this is easy to Allah
Knowest thou not that ALLAH knows whatsoever is in the heavens and the earth? Surely, it is all preserved in a Book, and that is easy for ALLAH
Knowest thou not that God knows whatsoever is in Heaven and on earth? Truly that is in a Book. Truly that is easy for God
Do you not know that Allah knows all that is in heavens and on earth? Truly, it is all in a book, truly that is easy for Allah
Don’t you know that God is aware of everything in the heavens and the earth? All of this is recorded in a book; this is easy for God.
Do you not know that God knows everything in the heavens and the earth? This is in a book. That is easy for God
Do you not know that Allah knows what is in the heaven and earth? Indeed, that is in a Record. Indeed that, for Allah , is easy
Do you not know that God knows what is in the heaven and the earth? Indeed, that is in a book; indeed, that for God is easy.
Knowest thou not that God knows all that is in heaven and on earth? Indeed it is all in a Record, and that is easy for God
Knowest thou not that Allah knows all that is in heaven and on earth? Indeed it is all in a Record, and that is easy for Allah
وَیَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَمۡ یُنَزِّلۡ بِهِۦ سُلۡطَـٰنࣰا وَمَا لَیۡسَ لَهُم بِهِۦ عِلۡمࣱۗ وَمَا لِلظَّـٰلِمِینَ مِن نَّصِیرࣲ ٧١
Yet beside God they serve that for which He has sent no authority and of which they have no knowledge: the evildoers will have no one to help them
And yet, they worship besides Allah what He has not sent down with any authority, they have no knowledge about them, and there is no helper for the wrongdoers.
And they worship, beside Allah, that for which He hath revealed no authority and that whereof they have no knowledge; and for the wrong-doers there shall not be a helper
Yet they worship in place of God that for which no authority has been sent to them, and of which they have no knowledge. The wicked will have none to help them
Yet they worship something besides Allah that has no power and about which they have no knowledge! There is no helper for the wrongdoers.
They worship besides Allah something for which no authority has come down, something about which they have no knowledge. There is no helper for the wrongdoers.
They worship besides Allah that for which He has not sent down any authority, and of which they have no knowledge. And the wrongdoers shall have no helper
And yet, they worship, apart from God, things for which He has sent down no warrant, nor are they are based on true knowledge (when they claim that there can be partners with Him). The wrongdoers will have no helper (to protect them from God’s punishment)
And they worship apart from Allah the things for which He has revealed no authority and about which they themselves have no knowledge. And the wrong doers will find no helper
They serve, apart from God, that whereon He has sent down never authority and that whereof they have no knowledge; and for the evildoers there shall be no helper
And they serve besides God something that He did not send down a reason for it and they do not have any knowledge of it. There is no helper for the wrongdoers.
Yet they worship others beside God who do not have the least awareness of being worshipped as God has not given them such capacity. Such unjust people will have no helpers (neither God nor what they are worshipping.
Yet they worship besides God, things for which no authority has been sent down to them, and of which they have no knowledge, for those who do wrong there is no helper
Yet they worship, apart from Allah, things for which He sent down no authority and what they have no knowledge of. And for the unjustpl there is no supporter.
And they serve beside God what He has sent down no power for, and what they have no knowledge of; but the wrong-doers shall have none to help them
And they worship those instead of Allah regarding whom He has not sent down any proof, and those regarding whom they themselves do not have any knowledge; and there are no supporters for the unjust
And they worship besides Allah that by which He has sent down no authority and that about which they have no knowledge and as for those who wrong their own souls, there is no helper.
They worship, besides God, that concerning which He hath sent down no convincing proof, and concerning which they have no knowledge: But the unjust doers shall have none to assist them
And they serve beside Allah that for which He has sent down (revealed) no warrant, and that whereof they have no knowledge. For wrongdoers there is no helper
Yet they worship that for which He did not send down authority, and that of which they have no knowledge. Indeed, the harmdoers shall have no helpers
They worship beside God, that for which He hath sent down no warranty, and that of which they have no knowledge: but for those who commit this wrong, no helper
And people worship besides Allah that for which He has not sent any authority or proof, and for which they have no knowledge. And for the transgressors there is none out of one who could help or assist
And they worship other than God, that for which He sent not down any authority and of what they have no knowledge. And there is no helper for the ones who are unjust.
Yet, they worship, besides Allah, things for which no authority has been sent down to them and of which they have no knowledge. No helper is there for the sinners.
Yet they worship besides Allah those deities for which He has revealed no sanction, nor they themselves have any knowledge about them; certainly the wrongdoers shall have no helper
Instead of Allah they worship those concerning whom He has revealed no sanction and concerning whom they have no true knowledge. None shall be able to help such evil-doers
And they serve besides Allah that for which He has not sent any authority, and of which they have no knowledge. And for the unjust there is no helper
And they serve (worship) besides Allah, that for which He has not sent down any authority, and that about which they have no knowledge. And for those who are unjust there will be no helpers.
And they worship, other than Allah, that for which He has sent no authority, and about which they have no knowledge. And no help shall avail those who indulge in wrong-doing
And they worship these (idols), besides Allah, for which He has not sent down any authority. Nor do they have any knowledge of (the consequence of) this (idol-worship). And there will be no helper of the wrongdoers (on the Day of Judgment)
And they serve besides God what He did not send any authority upon, and what they have no knowledge of. And the wicked will not have any helper
Andthey serve besides God what He did not send any authority upon, and what they have no knowledge of. And the wicked will not have any helper
And they serve besides God what He did not send any authority upon, and what they have no knowledge of. And the wicked will not have any helper.
And they worship from other than God what He did not descend with it a proof/evidence, and what (there) is not for them with it knowledge, and (there is) no victorior/savior to the unjust/oppressive
And yet they [who claim to believe in Him often] worship [other beings or forces] beside God - something for which He has never bestoweed any warrant from on high, and [of the reality] whereof they cannot have any knowledge: and such evildoers shall have none to succour them [on Judgment Day]
And they worship, apart from Allah, that whereon He has not been sending (any) all-binding authority and that whereof they have no knowledge; and in no way will there be for the unjust any ready vindicator
And they worship instead of Allah that for which He hath sent down no warrant, and that whereof they have no knowledge. For evil-doers there is no helper
They worship things instead of God that have received no authority (from the heavens) nor have they any knowledge of such authority. The unjust people will have no one to help them
They worship, besides Allah, the objects for which He did never send down an authority (or proof) and about which they have no knowledge. And for the wrongdoers there is no helper
Yet they worship (& venerate) besides Allâh others for which He has sent down no authority, and of which they have no knowledge. And as for those who are grossly unfair and morally wrong, there is no helper.
Besides Allah, they worship others about whom they have no knowledge. He has not revealed an approval for that. There shall be no helpers for the evil doers
Yet they worship besides Allâh others for which He has sent down no authority, and of which they have no knowledge. And there won’t be for those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims any helper.
Yet they worship besides Allah objects He has never authorized and of which they have empty knowledge. And the wrongful of actions shall have no one to afford them help at the moment when they need it most
They worship beside Allah things for which no authority has been revealed, nor do they have knowledge. Consequently, such wrongdoers shall have no helper.
Yet they worship besides Allah that for which He has sent down no authority, and of which they have no knowledge. The wrongdoers will have no helper.
And they serve besides Allah that which no authority has been sent to them for and which they have no knowledge about, and the wrongdoers have no helper.
Yet they worship besides God that for which no sanction is revealed and of which they know nothing. The wrong-doers shall have none to help them
Yet, they idolize beside GOD idols wherein He placed no power, and they know nothing about them. The transgressors have no helper.
Nevertheless, they worship others besides God, something for which He has granted no authority, and about which they have no knowledge. There will not be any helper for the unjust.
Nevertheless, they worship others besides God, something for which He has granted no authority and about which they have no knowledge. There will not be any helper for the unjust.
And they worshiped, without Allah, which He has not sent down with it a Sultan, and what they have no knowledge with it. And there is none for the oppressors from supporters.
And they worship, besides Allah, things for which He has sent no authority, and of which they have no knowledge, and for the unjust there shall be no helper
And yet they worship beside God something for which He has never bestowed any warrant from on high, and of which they cannot have any knowledge. The wrongdoers shall have none to help them.
And yet, they (who, seeing His Dominion of the Universe, claim to believe in Him, often) idolize instead of Allah that wherein He has placed no power, and they know nothing about them. (They blindly follow their ancestors' ways (10:39). There is no helper for those who relegate the reality to conjecture
And they serve besides Allah that for which He has not sent any authority, and that of which they have no knowledge; and for the unjust there shall be no helper
And they worship instead of ALLAH that for which HE has sent down no authority, and that of which they have no knowledge. And for the wrongdoers there is no helper
And they worship, apart from God, that for which He has sent down no authority, and that whereof they have no knowledge. And the wrongdoers shall have no helpers
And they worship, besides Allah, things for which no authority has been sent down to them, and about which (things) they have no knowledge: And for those who do wrong there is no helper
They worship, besides God, what He didn’t authorize, which they have no knowledge of. The wrongdoers will have no supporter.
Yet they worship, besides God, things for which He sent down no warrant, and what they have no knowledge of. There is no savior for the transgressors
And they worship besides Allah that for which He has not sent down authority and that of which they have no knowledge. And there will not be for the wrongdoers any helper
And they serve besides God what He has sent down no authority for, and what they have no knowledge of; and for the wrongdoers there is no helper.
Yet they worship, besides God, things for which no authority has been sent down to them, and of which they have (really) no knowledge: for those that do wrong there is no helper
Yet they worship, besides Allah, things for which no authority has been sent down to them, and of which they have (really) no knowledge: for those that do wrong there is no helper
وَإِذَا تُتۡلَىٰ عَلَیۡهِمۡ ءَایَـٰتُنَا بَیِّنَـٰتࣲ تَعۡرِفُ فِی وُجُوهِ ٱلَّذِینَ كَفَرُوا۟ ٱلۡمُنكَرَۖ یَكَادُونَ یَسۡطُونَ بِٱلَّذِینَ یَتۡلُونَ عَلَیۡهِمۡ ءَایَـٰتِنَاۗ قُلۡ أَفَأُنَبِّئُكُم بِشَرࣲّ مِّن ذَ ٰلِكُمُۚ ٱلنَّارُ وَعَدَهَا ٱللَّهُ ٱلَّذِینَ كَفَرُوا۟ۖ وَبِئۡسَ ٱلۡمَصِیرُ ٧٢
[Prophet], you can see the hostility on the faces of the disbelievers when Our messages are recited clearly to them: it is almost as if they are going to attack those who recite Our messages to them. Say, ‘Shall I tell you what is far worse than what you feel now? The Fire that God has promised the disbelievers! What a dismal end!’
And when Our clear Verses are recited to them, you will notice denial on the faces of those who disbelieve! They are nearly ready to attack with violence those who recite Our Verses to them. Say: “Shall I tell you something worse than that? It is the fire (of hell) which Allah has promised to those who disbelieve, and worst indeed will be that destination!”
And when Our manifest signs are rehearsed unto them, thou recognizest repugnance on the countenaces of those who disbelieve; well- nigh they rush upon these who rehearse unto them Our Signs. Say thou: shall declare unto you something more grievous than that-the Fire--Allah hath promised it to those who disbelieve? An evil destination
When Our clear messages are read out to them you can see denial on the faces of unbelievers. They can hardly restrain themselves from attacking those who recite Our revelations. Tell them: "Should I give you news of something worse than this?" -- Hell, which God has promised the infidels. How evil a destination
When Our verses are clearly recited to them, you will see the denial and refusal on the face of those who deny the knowledge of the reality! It is almost as if they are going to attack those who inform them of Our proofs... Say, “Shall I inform you of something worse than this? The fire (that will burn you)! Allah has promised it to those who deny the knowledge of the reality... How wretched a place of return it is!”
When Our Signs are recited to them — Clear Signs — you can detect denial in the faces of those who are kafir. They all but assault those who recite Our Signs to them! Say: ´Shall I inform you of something worse than that? The Fire which Allah has promised those who are kafir. What an evil destination!´
When Our manifest signs are recited to them, you perceive denial on the faces of the faithless: they would almost pounce upon those who recite Our signs to them. Say, ‘Shall I inform you about something worse than that? The Fire which Allah has promised the faithless. And it is an evil destination.’
When Our Revelations, clear as evidence and in meaning are recited (and conveyed) to them, you perceive utter repugnance and denial on the faces of those who disbelieve; they would almost pounce upon those who convey Our Revelations to them. Say: "Then, shall I tell you of something worse than what you now regard as repugnant? The Fire! God has promised it to those who disbelieve. How evil a destination to arrive at
And when Our clear Messages are recited to them you will notice an expression of disapproval on the faces of those who disbelieve. They would almost assault those who recite Our Messages to them. Say, `Shall I then inform you of something even worse than this (which hurts you). (It is) the Fire! Allah has promised it to those who disbelieve. And what a vile resort it is!
And when Our signs are recited to them, clear signs, thou recognisest in the faces of the unbelievers denial; wellnigh they rush upon those who recite to them Our signs. Say: 'Shall I tell you of something worse than that? The Fire -- God has promised it to the unbelievers -- an evil homecoming!
And when Our clear signs are read to them, you notice the denial on the faces of those who disbelieve, they are about to assault those who read them Our signs. Say: “Should I tell you about worse than this? The fire that God promised it to those who disbelieve, and it is the bad destination.”
When My easy to understand Revelations are recited to them, you may see the spark of wickedness on their faces. They become so violent with those who refer to My Revelations. Say to them: “If these Revelations displease you, let me inform you of something worse which is the Fire of Hell that God has promised it to the disbelievers. What an evil place to end up in.”
When Our clear signs are rehearsed to them, you will notice denial on the faces of the unbelievers. They nearly attack those who rehearse Our signs to them. Say, “Shall I tell you of something far worse than these signs? It is the fire of hell. God has promised it to the unbelievers, and evil is that destination.
And when Our signs are read to them, evident, yousg recognize deploring (looks) on the faces of those who have denied; they nearly assault those who read to them Our signs. Say “Shall I inform you of something worse than that? The Fire! Allah has promised it to those who have denied—and what a miserable destiny!”
When our signs are read to them manifest, thou mayest recognise in the faces of those who misbelieve disdain; they well-nigh rush at those who recite to them our signs. Say, 'Shall I inform you of something worse than that for you, the Fire which God has promised to those who misbelieve? an evil journey shall it be!
And when Our clear verses are recited to them, you will see traces of anger in the faces of the disbelievers; possibly they may attack those who recite Our verses to them; say, "Shall I show you what is worse than your current state? That is the fire! Allah has promised it to the disbelievers; and what a wretched place to return!"
And whenever Our signs are related unto them clearly, you recognize the denial in the faces of those who disbelieve. They nearly attack those who relate Our signs unto them. Say, “Should I inform you of something worse than this? The fire that Allah has promised to those who disbelieve and what a woeful place of final coming.”
And when our evident signs are rehearsed unto them, thou mayest perceive, in the countenances of the unbelievers, a disdain thereof: It wanteth little but that they rush with violence on those who rehearse our signs unto them. Say, shall I declare unto you a worse thing than this? The fire of hell, which God hath threatened unto those who believe not, is worse; and an unhappy journey shall it be thither
When Our clear revelations are read to them, you may recognize disdain in the faces of those who disbelieve; they well-nigh attack those who recite Our revelations to them. Say, "Shall I inform you of something worse than that for you? The Fire whic
When Our clear verses are recited to them, you will recognize denial upon the faces of the unbelievers. They nearly rush upon those who recite Our verses to them. Say: 'Shall I tell you what is worse than that? ' The Fire which Allah has promised those who disbelieve an evil arrival.
And when our clear signs are rehearsed to them, thou mayst perceive disdain in the countenances of the Infidels. Scarce can they refrain from rushing to attack those who rehearse our signs to them! SAY: Shall I tell you of worse than this? The fire which God hath threatened to those who believe not! Wretched the passage thither
And when Our Clear Verses are reproduced to them, you will notice a denial on the faces of those who have disbelieved. They will intend that they may assault those who reproduce unto them Our Ayaat. Say: “Shall I tell you something more evil from your this (reaction)? (It is) the Fire! Allah has promised that to those who have disbelieved. And it is a vile destination (indeed).
And when Our signs are recounted to them, clear portents, thou wilt recognize on the faces of those who were ungrateful, that they are the ones who are rejected. They are about to rush upon those who recount Our signs to them. Say: Shall I tell you of worse than that? God promised the fire to those who were ungrateful. And miserable will be the Homecoming!
When Our signs are recited to them, you will notice denial on the faces of the unbelievers. They nearly attack those who recite Our signs to them. Say, “Shall I tell you of something worse than (these signs)? It is the fire that Allah has promised to the unbelievers. That is an evil destination.”
When Our revelations are recited to them with all their clarity, you can notice a denial on the faces of the unbelievers. They can barely restrain themselves from assaulting those who recite Our revelations. Say to them: "Shall I tell you something which is far worse than that? It is the fire of hell, which Allah has promised to those who reject the truth; what an evil abode it will be!"
When Our Signs are plainly recited to them, you will perceive utter repugnance on their faces and it all but seems as if they will soon pounce upon those who recite Our Signs to them. Say: "Shall I tell you what is worse than that? The Fire with which Allah has threatened those who disbelieve. That is truly an evil end."
And when Our clear messages are recited to them, thou wilt notice a denial on the faces of those who disbelieve -- they almost attack those who recite to them Our messages. Say: Shall I inform you of what is worse than this? The Fire. Allah has promised it to those who disbelieve. And evil is the resort
And when Our clear signs are read to them you can recognize rejection in the faces of those who do not believe, (as if) they are about to attack those who read Our signs to them. Say, "Shall I inform you of (something) worse than that? The fire ! Allah has promised it for those who do not believe, and it is an evil destination."
And when Our clear Verses are read out to them you will find denial in the faces of those who suppress the Truth. They well-nigh assault those who read out Our Verses to them. Say, "Shall I tell you what is worse than this? The Fire! Allah has promised it to those who suppress the Truth. And it's a horrible place to go to!"
And when Our enlightening verses are recited to the disbelievers, you can clearly see (the signs of) displeasure (and resentment) on their faces. It seems as if they are nearly ready to violently attack those who are reciting to them Our signs. Say: ‘(O restless disbelievers,) shall I inform you of something more agonizing than this? (That) is the Fire (of Hell), which Allah has promised to the disbelievers. And that is the most evil abode
And if Our clear revelations are recited to them, you see hatred in the faces of those who have rejected. They are nearly close to attacking those who are reciting to them Our revelations! Say: "Shall I inform you of what is worse than this The Fire, which God has promised to those who have rejected. What a miserable destiny!"
Andif Our clear revelations are recited to them, you see denial in the faces of those who have rejected. They are nearly close to attacking those who are reciting to them Our revelations! Say: "Shall I inform you of what is worse than this? The Fire, which God has promised to those who have rejected. What a miserable destiny!
And if Our clear revelations are recited to them, you see denial in the faces of those who have rejected. They are nearly close to attacking those who are reciting to them Our revelations! Say: "Shall I inform you of what is worse than this? The Fire, which God has promised to those who have rejected. What a miserable destiny!"
And if Our verses/evidences are read/recited on them, you know (recognize) in those who disbelieveds' faces/fronts the defiance of God and His orders/obscenity , they are about to/almost violently attack and assault with those who read/recite on (to) them Our verses/evidences , say: "Shall I inform you with worse/more harmful than that one, the fire , God promised it (to) those who disbelieved, and how bad (is) the end/destination?"
As it is, whenever Our messages are conveyed unto them in all their clarity, thou canst perceive utter repugnance on the faces of those who are bent on denying the truth: they would almost assault those who convey Our messages unto them! Say: “Shall I, then, tell you of something worse than what you feel at present? It is the fire [of the hereafter] that God has promised to those who are bent on denying the truth: and how vile a journey’s end!”
And when Our ayat (Verse, signs) are recited to them, supremely evident (signs), you recognise in the faces of the ones who have disbelieved maleficent (denial); they almost attack the ones who recite to them Our signs. Say, "Shall I then fully inform you of an eviler (thing) than that? (Literally: those "things") The fire, Allah has promised it for the ones who disbelieved, and miserable is the Destiny!"
And when Our revelations are recited unto them, thou knowest the denial in the faces of those who disbelieve; they all but attack those who recite Our revelations unto them. Say: Shall I proclaim unto you worse than that? The Fire! Allah hath promised it for those who disbelieve. A hapless journey's end
When Our authoritative revelations are recited to the unbelievers, you can clearly read the dislike on their faces. They almost attack those who read Our revelations to them. Say to them, "Should I tell you about what is the worst thing for you than these revelations? It is the fire which God has prepared for the unbelievers. What a terrible destination
When Our verses are recited to them in all their clarity, you (can) recognize disgust on the faces of the disbelievers. They seem to attack those who recite to them Our verses. Say, .Shall I, then, tell you about something more disgusting than that? The Fire! Allah has promised it to those who disbelieve. And it is an evil end
When Our ‘Verses’ are recited to them as incontrovertible proofs, you can easily recognize (the signs of) repudiation in the faces of those who persist in disbelief ( in Allâh) . They are nearly ready to make an assault on those who recite to them Our ‘Verses’. Say: "Shall I inform you of something worse than that? (It is) the Fire which Allâh has promised for those who persist in disbelief ( in Allâh). And it is an evil journey’s end!’
As Our clear lucid verses are recited, you can see denial writ large on the faces of the disbelievers. They seem ready to pounce upon those reading Our verses to them. Say, "Shall I tell you about a greater distress? The fire, which Allah promises for those who fail to believe, and which is a monstrous destination."
And when Our Verses are recited to them as conclusive evidence, you can easily recognize (the signs of) repudiation on the faces of those who persistently refuse to Yield to the Truth. They are nearly ready to make an assault on those who recite to them Our Verses. Say: ‘Shall I inform you of something worse than that? (It is) the Fire which Allâh has promised for those who persistently refuse to Yield to the Truth. And it is an evil journey’s end!’
And -to their misfortune- when Our revelations are recited to them and Our divine signs are presented, you instantly notice that their countenance speak a different language reflecting hatred, denial and disdain. They are almost ready to set upon with hostile action and words to injure and overthrow those who recite to them Our revelations, Say to them O Muhammad: -If these divine revelations are distasteful to you- shall I tell you of what shall be far worse and more distasteful to you ! it is Hell which Allah has promised to those infidels who denied Him, and how evil is the end for which they are destined"
Whenever you recite Our clear verses to them, you can recognise disapproval on the disbelievers’ faces, to the extent that they are almost violent towards those who recite Our verses to them. Say: “Shall I inform you of something even worse? The Fire which Allah has promised those who disbelieve. A wretched destination!
Whenever Our clear revelations are recited to them, you ˹O Prophet˺ recognize rage on the faces of the disbelievers, as if they are going to snap at those who recite Our revelations to them. Say, “Shall I inform you of something far more enraging than that? ˹It is˺ the Fire with which Allah has threatened those who disbelieve. What an evil destination!”
And when Our clear signs are recited to them, you notice in the faces of those who reject (the truth) the dislike, they would almost attack those who are reciting Our signs to them. Say: Shall I inform you of worse than that? The fire, Allah has promised it to those who reject (the truth), and it is a bad destination.
And when Our revelations are recited to them in all their clarity, you will note denial in the faces of the unbelievers. Barely can they restrain themselves from assaulting those who recite Our revelations. Say: ‘Shall I tell you what is worse than that? The Fire which God has promised those who deny Him. A wretched fate.‘
When our revelations are recited to them, clearly, you recognize wickedness on the faces of those who disbelieve. They almost attack those who recite our revelations to them. Say, "Shall I inform you of something much worse? Hell is promised by GOD for those who disbelieve; what a miserable destiny."
And when Our verses are recited to them as clear evidence, you will detect disapproval in the faces of the unbelievers. They all but assault those who recite Our verses. Say, "Shall I inform you of [what is] worse than that? [It is] the Fire that God has promised the unbelievers. How miserable is their destination."
And when Our verses are recited to them as clear evidence, you will detect disapproval in the faces of the unbelievers. They all but assault those who recite Our verses. Say, “Shall I inform you of [what is] worse than that? [It is] the Fire that God has promised the unbelievers. How miserable is their destination.â€
And when Our Proof Verses are recited upon them, you will recognize in the faces of those who disbelieved the denial. They are almost assaulted with those who recite upon them Our Verses. Say, “Shall I inform you with eviler than that? The Fire! Allah has promised it to those who disbelieved, and wretched is the destiny!”
And when Our clear signs are recited unto them, you recognize repugnance in the faces of those who disbelieve; (so that) well-nigh they rush upon those who recite to them Our Signs. Say: �Shall I inform you of what is worse than this? The Fire, Allah has promised it to those who disbelieve; and an evil destination it is
As it is, whenever Our revelations are recited to them in all their clarity, you can perceive utter repugnance in the faces of unbelievers. They would almost assault those who recite Our revelations to them. Say: 'Shall I tell you of something worse than that? It is the fire which God has promised to those who deny Him. How vile an end!'
And when Our Messages are conveyed to them in all clarity, you can notice a denial in the faces of those who are bent upon rejecting the Truth. They would almost attack those who convey Our Messages to them. Say, "Shall I, then, tell you something worse than what you feel now? The Fire! Allah has promised it for those who are bent upon denying the Truth. How miserable a journey's end!"
And when Our clear communications are recited to them you will find denial on the faces of those who disbelieve; they almost spring upon those who recite to them Our communications. Say: Shall I inform you of what is worse than this? The fire; Allah has promised it to those who disbelieve; and how evil the resort
And when Our clear Signs are recited unto them, thou seest on the faces of those who disbelieve, manifest signs of displeasure. They would well-nigh attack those who recite Our Signs to them. Say, `Shall I tell you of something worse than that? It is the Fire ! ALLAH has promised it to those who disbelieve. And an evil destination it is !
And when Our signs are recited unto them as clear proofs, thou seest denial upon the faces of those who disbelieve. They well-nigh pounce upon those who recite Our signs unto them. Say, “Shall I inform you of what is worse than that? The Fire God has promised to those who disbelieve. What an evil journey’s end!”
And when Our Clear Signs are recited to them, you will see a denial on the faces of the disbelievers! They almost attack with force those who recite Our Signs to them. Say, "Shall I tell you of something worse than these Signs? It is the Fire (of Hell)! Allah has promised it to the disbelievers! And evil is that place to go!"
When Our clear verses are conveyed to them, you can recognize disdain on the faces of the unbelievers. They are almost on the verge of attacking those who convey Our verses to them. Say, “Shall I inform you of something worse? The Fire that God promised to the disbelievers—a dreadful fate!”
And when Our Clear Verses are recited to them, you will recognize disgust on the faces of those who disbelieve. They nearly assault those who recite to them Our Verses. Say, 'Shall I inform you of something worse than that? The Fire! God has promised it to those who disbelieve. And what a wretched outcome!'
And when Our verses are recited to them as clear evidences, you recognize in the faces of those who disbelieve disapproval. They are almost on the verge of assaulting those who recite to them Our verses. Say, "Then shall I inform you of [what is] worse than that? [It is] the Fire which Allah has promised those who disbelieve, and wretched is the destination."
And when Our signs are recited to them, clear proofs, you recognise in the faces of those who disbelieved denial; they almost attack those who recite to them Our signs. Say, 'Then shall I inform you of worse than that? The fire, God has promised it to those who disbelieved, and evil is the destination.'
When Our Clear Signs are rehearsed to them, thou wilt notice a denial on the faces of the Unbelievers! they nearly attack with violence those who rehearse Our Signs to them. Say, "Shall I tell you of something (far) worse than these Signs? It i s the Fire (of Hell)! God has promised it to the Unbelievers! and evil is that destination!"
When Our Clear Signs are rehearsed to them, thou wilt notice a denial on the faces of the Unbelievers! they nearly attack with violence those who rehearse Our Signs to them. Say, "Shall I tell you of something (far) worse than these Signs? It is the Fire (of Hell)! Allah has promised it to the Unbelievers! and evil is that destination!"
10
Polytheism will be uprooted
یَـٰۤأَیُّهَا ٱلنَّاسُ ضُرِبَ مَثَلࣱ فَٱسۡتَمِعُوا۟ لَهُۥۤۚ إِنَّ ٱلَّذِینَ تَدۡعُونَ مِن دُونِ ٱللَّهِ لَن یَخۡلُقُوا۟ ذُبَابࣰا وَلَوِ ٱجۡتَمَعُوا۟ لَهُۥۖ وَإِن یَسۡلُبۡهُمُ ٱلذُّبَابُ شَیۡءࣰا لَّا یَسۡتَنقِذُوهُ مِنۡهُۚ ضَعُفَ ٱلطَّالِبُ وَٱلۡمَطۡلُوبُ ٧٣
People, here is an illustration, so listen carefully: those you call on beside God could not, even if they combined all their forces, create a fly, and if a fly took something away from them, they would not be able to retrieve it. How feeble are the petitioners and how feeble are those they petition
O mankind! An example has been coined, so listen to it (carefully). Surely! Those whom you call on besides Allah, can not create a fly even if they combine together for it. If a fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought.
O Mankind! a similitude is propounded; so hearken thereto. Verily those whom ye call upon beside Allah will by no means create a fly, even though they assembled for that; and if the fly were to snatch away aught from them, they cannot recover it from him: weak the seeker and the sought
O men, give ear to this parable: Those you worship other than God can never create as much as a fly, even if they get together to do so; and if the fly were to rob them of a thing they would not be able to snatch it away from it. How weak the seeker and how weak the sought
O people! Here is an exemplary lesson for you; so listen to it! Even if the things to which you turn besides Allah were to gather, they could not create even a fly! And if a fly was to snatch something away from them, they could not recover it from the fly... Helpless is the seeker and the sought!
Mankind! an example has been made, so listen to it carefully. Those whom you call upon besides Allah are not even able to create a single fly, even if they were to join together to do it. And if a fly steals something from them, they cannot get it back. How feeble are both the seeker and the sought!
O mankind! Listen to a parable that is being drawn: Indeed those whom you invoke besides Allah will never create [even] a fly even if they all rallied to do so! And if a fly should take away something from them, they can not recover that from it. Feeble is the seeker and the sought
O humankind! A parable is struck, so pay heed to it: Those whom, apart from God, you deify and invoke will never be able to create even a fly, even if all of them were to come together to do so. And if a fly snatches away anything from them, they cannot recover that from it. Powerless indeed is the seeker, and (so is) the sought
O people! here is a parable, so listen to it. Those whom you call upon apart from Allah cannot create even a fly, though they may all join hands for it. And if the fly should snatch away something from them, they cannot recover it from it. Feeble indeed is the seeker (- the worshippers) and (feeble) the sought after (- the worshipped one)
O men, a similitude is struck; so give you ear to it. Surely those upon whom you call, apart from God, shall never create a fly, though they banded together to do it; and if a fly should rob them of aught, they would never rescue it from him. Feeble indeed alike are the seeker and the sought
People, an example was given, so listen to it: “Indeed those you call on besides God never create a fly even if they get together for it, and if the fly takes anything away from them, they cannot get it back from it. The seeker and the sought are weak.”
Listen people; whatever you worship beside God, cannot create even a fly, even though they combine their forces together. Now if a fly of Mine snatches away something from them, they cannot get it back from it! How weak of a worshipper and an object of worship
O humanity, here is a parable put forward, listen to it. Those on whom you call other than God, cannot even create a fly, even if they all met together for the purpose, and if the fly snatches away anything from them, they would have no power to release it from the fly. Feeble are those who petition, as are those whom they petition
O mankind, a parable has been set forth, so listen to it: indeed, those whom you call upon apart from Allah shall never create a fly, even if they were to band together for that purpose; and if a fly snatches anything from them, they cannot recover it from it. Weak are the pursuer and the pursued.
O ye folk! a parable is struck out for you, so listen to it. Verily, those on whom ye call beside God could never create a fly if they all united together to do it, and if the fly should despoil them of aught they could not snatch it away from it - weak is both the seeker and the sought
O people, an example is being illustrated therefore listen to it attentively; "Those whom you worship besides Allah can never create a fly even if they all come together for it; and if a fly took away something from them, they cannot retrieve that from it; how weak are the seeker and the sought!"
O you the mankind! An example is set forth so listen to it. Truly those whom you invoke besides Allah can never create a fly even if they were to work in concert to that end and if the fly were to rob them of something, they cannot recover it from it. Weak is the one seeking and weak is the one sought after.
O men, a parable is propounded unto you; wherefore hearken unto it. Verily the idols which ye invoke, besides God, can never create a single fly, although they were all assembled for that purpose: And if the fly snatch any thing from them, they cannot recover the same from it. Weak is the petitioner, and the petitioned
O mankind! A similitude is coined for you, so pay heed to it. Verily, those on whom you call beside Allah could never create a fly even if they combine together to do it. And if the fly should snatch something from them they could not rescue it from it.
People, this is a parable, listen to it. Those whom you call upon, other than Allah, could never create a fly, though they banded together to do this. And if a fly robs them of anything, they could never rescue it from it. The seeker and the sought are alike in their weakness
O men! a parable is set forth to you, wherefore hearken to it. Verily, they on whom ye call beside God, cannot create a fly, though they assemble for it; and if the fly carry off aught from them, they cannot take it away from it! Weak the suppliant and the supplicated
O you mankind! A similitude is set forth, so listen to it attentively. Surely those whom you people invoke besides Allah shall never create (even) a fly, though they join one another for that (task). And if the fly drives away something from them they will not get it released from it. Became weak the seeker and the sought (i.e., one who invoked, and one who was invoked)
O humanity! A parable was propounded, so listen to it. Truly, those whom you call to other than God will never create a fly, even if they were gathered together for it. And when the fly is to rob them of something, they would never seek to deliver it from the fly. Weak were the ones who are seekers and the ones who are sought.
O Humanity, here is offered a parable. Pay attention to it. Those upon whom you call besides Allah cannot create even a fly, even if they all met together just for that purpose. And if a fly should snatch away anything [for example, a morsel of bread], they would have no power to get it back. That is how feeble the petitioners and the petitioned [idols] are.
O mankind! Here is an example for your understanding, so listen to it carefully. Those deities whom you call besides Allah, cannot create a single fly, even if they all combined their forces, rather, if a fly snatches away anything from them they cannot even get it back; how feebleminded are the suppliants and how powerless are those whom they supplicate
O people, a parable is set forth: pay heed to it. Those who call upon aught other than Allah shall never be able to create even a fly, even if all of them were to come together to do that. And if the fly were to snatch away anything from them, they would not be able to recover that from it. Powerless is the supplicant; and powerless is he to whom he supplicates
O people, a parable is set forth, so listen to it. Surely those whom you call upon besides Allah cannot create a fly, though they should all gather for it. And if the fly carry off aught from them, they cannot take it back from it. Weak are (both) the invoker and the invoked
O mankind ! a similitude is set forth, so listen to it: those whom you pray to, besides Allah, certainly cannot create a fly (even) if they all get together for it, and if the fly snatches away something from them they cannot (even) take it back from it, weak are the seeker and the sought.
O mankind! An example is given; listen to it: Those, whom you pray to besides Allah, cannot create a fly, even though they combine together for the purpose. And if the fly snatches away something from them, they have no power to get that something released from the fly. Weak are the seeker and the sought, both
O mankind! An example is given, so listen to it attentively. Verily, the (idols) you worship besides Allah cannot create (even) a fly, though they all may join in for this (purpose). And if the fly snatches a thing away from them, they cannot (even) recover it from that (fly). How helpless is the seeker (worshipper) and the sought (false god)
O mankind, an example is being cited so listen to it: those you call upon besides God will not create a fly even if they all gathered to do so. And if the fly takes anything from them, they will not be able to return it from him. Weak is both the seeker and the sought
O people, an example is being put forth so listen to it: those you call upon besides God will not create a fly even if they all gathered to do so. And if the fly takes anything from them, they will not be able to return anything from it. Weak is both the seeker and the sought!
O people, an example is being put forth so listen to it: those you call upon besides God will not create a fly even if they all gathered to do so. And if the fly takes anything from them, they will not be able to return anything from it. Weak is both the seeker and the sought!
You, you the people, (an) example/proverb was given , so listen to it, that those whom you call from other than God they will never/not create a fly/insanity and even if they gathered/unified/combined for it, and if the fly/insanity ravishes/robs them forcefully (of) a thing, they will not rescue/save it from it, the seeker/wanter and the sought after/wanted were weakened
O MEN! A parable is set forth [herewith]; hearken, then, to it! Behold, those beings whom you invoke instead of God cannot create [as much as] a fly, even were they to join all their forces to that end! And if a fly robs them of anything, they cannot [even] rescue it from him! Weak indeed is the seeker, and [weak] the sought
O you mankind, a similitude is struck; so listen to it. Surely the ones whom you invoke apart from Allah will never create a fly, even if they gathered together for (the purpose); and in case a fly should rob them of anything, they would not be able to rescue it from him. Weak (indeed) are the seeker and the sought
O mankind! A similitude is coined, so pay ye heed to it: Lo! those on whom ye call beside Allah will never create a fly though they combine together for the purpose. And if the fly took something from them, they could not rescue it from it. So weak are (both) the seeker and the sought
People, listen to this parable: Those whom you worship instead of God do not have the power to create even a fly, even though all of them would come together for the task. If the fly was to snatch something from them they would not be able to rescue it from the fly. How feeble are such worshippers and that which they worship
O people, here is a parable set forth to you, so listen to it carefully: All those whom you invoke besides Allah can never create (even) a fly, even though they all join hands together for that. And if a fly snatches something away from them, they cannot release it from its possession. (Equally) feeble are the invoker and the invoked
O’ mankind! A parable is set forth, so listen to it (cautiously). Certainly, those to whom you pray besides Allâh cannot create a fly, even if they gathered together for that purpose. If the fly snatched away a thing from them, they would have no power to recover it from the fly. So weak are (both) the seeker and the sought!
Oh you people! An example is being quoted. Listen attentively! Those you pray to besides Allah can create nothing _ not even a fly, though they may pool all their resources. (Worse than that) they are too powerless to rescue anything that even a fly might wrest away from them. Feeble are the seekers, and feeble are those being sought
O’ mankind, a parable is set forth, so listen to it (cautiously): Surely those whom you invoke besides Allâh cannot create a fly, even if they gathered together for that purpose. If the fly snatched away a thing from them, they would have no power to retrieve it from the fly. How helpless are (both) the seeker and the sought!
O you people: An allegorical representation is introduced to describe a subject under the guise of some other subject of aptly suggestive resemblance intended to convey a useful lesson by which moral and spiritual relations are typically set forth. Thus: those whom you invoke besides Allah, idols or human, shall not be able to create a fly even if they get together and combine their efforts. And if a fly should ravish anything out of their hands or out of their environ never shall they be able to reclaim it. How helpless is the suppliant - who is defeated by a fly- and the creature entreated -the fly-
People, here is an example, so listen to it carefully: the idols you worship beside Allah can’t create a fly, even if they all got together to do so. In fact, if a fly were to snatch something from them, they would be unable to take it back. How weak are both the devotee and the object of devotion!
O humanity! A lesson is set forth, so listen to it ˹carefully˺: those ˹idols˺ you invoke besides Allah can never create ˹so much as˺ a fly, even if they ˹all˺ were to come together for that. And if a fly were to snatch anything away from them, they cannot ˹even˺ retrieve it from the fly. How powerless are those who invoke and those invoked!
Oh people, a likeness has been coined for you, so listen to it: those whom you call besides Allah cannot create a fly even if they combined their efforts to do so, and if the fly takes something off them, they cannot recover it from it; week is the seeker and the one sought.
You people! Listen to this aphorism. Those whom you invoke besides God could never create a fly though they combined their forces. And if a fly stole aught from them, they could never retrieve it. Powerless is the supplicant, and powerless he whom he supplicates
O people, here is a parable that you must ponder carefully: the idols you set up beside GOD can never create a fly, even if they banded together to do so. Furthermore, if the fly steals anything from them, they cannot recover it; weak is the pursuer and the pursued.
People, an example is presented, so listen to it. Those you call on besides God will never be able to create [as much as] a fly, even if they all gathered together for that purpose. And if the fly robs them of anything, they will not be able to retrieve it. How feeble are the petitioners and those they petition.
People, an example is presented, so listen to it. Those you call on besides God will never be able to create [as much as] a fly, even if they all gathered together for that purpose. And if the fly robs them of anything, they will not be able to retrieve it. How feeble are the petitioners and those they petition?
O the people! An example was cited, so listen for it: Surely those you call without Allah will never create a fly, even if they gathered together for it. And if the fly steals anything from them, they cannot rescue it from it. Weak are the seeker and the sought.
O people! A parable is struck; so listen to it. Verily, those whom you call upon besides Allah can never create (even) a fly, though they should all gather for it; and should the fly snatch away anything from them, they could not take it back from it. Feeble are (both) the seeker and the sought
Mankind! An aphorism is set forth; hearken, then, to it. Those beings whom you invoke instead of God cannot create a fly, even though they were to join all their forces to that end. If a fly robs them of anything, they cannot rescue it from him! Weak indeed is the seeker, and weak the sought!
"O Mankind! Here is an example for you to listen and ponder! Behold, those beings you invoke instead of Allah, cannot create as much as a fly, even if they were to join all their forces to do so. And if a fly robs them of anything, they cannot get it back from it. Weak indeed is the seeker and weak indeed the sought."
O people! a parable is set forth, therefore listen to it: surely those whom you call upon besides Allah cannot create fly, though they should all gather for it, and should the fly snatch away anything from them, they could not take it back from i weak are the invoker and the invoked
O men, a similitude is set forth, so listen to it. Surely those on whom you call upon instead of ALLAH cannot create even a fly, though they should all combine together for the purpose. And if the fly should snatch away anything from them, they cannot recover it therefrom. Weak, indeed, are both the seeker and the sought
O mankind! A parable is set forth, so hearken unto it! Truly those upon whom you call apart from God will never create a fly, even if they gathered together to do so. And if the fly should rob them of aught, they could not rescue it from it. Feeble are the seeker and the sought
O Mankind! Here is a story told (to you)! Listen to it! Verily, those to whom you call, besides Allah, cannot create (even) a fly, if they all get together for the purpose! And if the fly should grab anything from them, they would have no power to regain it from the fly. Weak are those who call and (weak are) those to whom they call
O people, a parable is presented; listen to it attentively: those you call upon besides God can’t even create a fly, even if they combined their efforts. And if a fly were to snatch something away from them, they would be unable to retrieve it. Both the seeker and the sought are weak.
O people! A parable is presented, so listen to it: Those you invoke besides God will never create a fly, even if they banded together for that purpose. And if the fly steals anything from them, they cannot recover it from it. Weak are the pursuer and the pursued
O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued
O mankind! A similitude is struck, so listen to it. Indeed, those who you call on besides God will not create a fly if they gathered together for it. And if the fly despoils them of a thing, they cannot rescue it from it; weak are the seeker and the sought.
O men! Here is a parable set forth! listen to it! Those on whom, besides God, ye call, cannot create (even) a fly, if they all met together for the purpose! and if the fly should snatch away anything from them, they would have no power to relea se it from the fly. Feeble are those who petition and those whom they petition
O men! Here is a parable set forth! listen to it! Those on whom, besides Allah, ye call, cannot create (even) a fly, if they all met together for the purpose! and if the fly should snatch away anything from them, they would have no power to release it from the fly. Feeble are those who petition and those whom they petition
مَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدۡرِهِۦۤۚ إِنَّ ٱللَّهَ لَقَوِیٌّ عَزِیزٌ ٧٤
They have no grasp of God’s true measure: God is truly most strong and mighty
They have not estimated Allah His Rightful Estimate. Surely, Allah is All-Strong, All-Mighty.
They have not estimated Allah His rightful estimate; verily Allah is strong, Mighty
They do not esteem God with the right estimation. God is surely all-powerful and all-mighty
They did not justly appraise (the manifestations of the qualities denoted by the Name) Allah... Indeed, Allah is the Qawwi and the Aziz (One who is powerful and whose use of His power is unchallengeable).
They do not measure Allah with His true measure. Allah is All-Strong, Almighty.
They do not regard Allah with the regard due to Him. Indeed Allah is all-strong, all-mighty
They have no true judgment of God as His right (in being God) requires. God is certainly All-Strong, All-Glorious with irresistible might
They do not appreciate Allah as He should be appreciated (and no true concept of His attribute they have formed to pay Him the respect He deserves). Surely, Allah is All-Powerful, All-Mighty
They measure not God with His true measure; surely God is All-strong, All-mighty
They do not value God His true worth. Indeed, God is strong and powerful.
They do not appreciate the Lord the way He should be appreciated. God is Strong and Almighty
No just estimate have they made of God, for God is He Who is strong and able to carry out His will
They have not respected Allah with the respect due to Him. Indeed, Allah is certainly All-Powerful, Almighty.
They do not value God at His true value; verily, God is powerful, mighty
They did not realise the importance of Allah as was His right; indeed Allah is Almighty, Dominant
They have not appreciated Allah to His true grandeur. Truly Allah is surely All-strong, All-mighty.
They judge not of God according to his due estimation: For God is powerful and mighty
They do not value Allah at His true value; verily, Allah is Powerful, Mighty
They do not value Allah as He should be valued. For Allah is Powerful and Mighty
Unworthy the estimate they form of God! for God is right Powerful, Mighty
The people esteemed not Allah in befitting manner which became due as His Estimation. Surely, Allah is indeed All-Powerful, All-Mighty
They duly measured not the measure of God. Truly, God is Strong, Almighty.
They have made no fair estimate of Allah, for truly Allah is strong and powerful.
They do not render to Allah the homage due to Him; in fact, Allah is the One Who is All-Powerful, All-Mighty
They have not formed a true estimate of Allah. Indeed, Allah is All-Powerful, All-Mighty
They estimate not Allah with His due estimation. Surely Allah is Strong, Mighty
They have not estimated Allah with the estimation that is due to Him, Allah is certainly Strong, Mighty.
They have not given Allah the Credit due to Him! Allah is indeed Strong, Mighty
These (disbelievers) did not recognize the value of Allah as was His due. Surely, Allah is Most Powerful, Most Dominant (over everything)
They have truly underestimated God's power. God is Powerful, Noble
They have truly underestimated the power of God; for God is Powerful, Noble.
They have truly underestimated the power of God; for God is Powerful, Noble.
They did not evaluate/estimate God His deserved/true value/estimation/capability , that truly God (is) powerful/strong (E), glorious/mighty
No true understanding of God have they [who err in this way]: for, verily, God is most powerful, almighty
In no way have they estimated Allah His true estimation; surely Allah is indeed Ever-Powerful, Ever-Mighty
They measure not Allah His rightful measure. Lo! Allah is Strong, Almighty
They have not revered God properly. God is All-powerful and Majestic
They did not recognize Allah in His true esteem. Indeed Allah is Powerful, Mighty
They venerate not Allâh in accordance with what is appropriate for Him, Indeed, Allâh is All-Strong, All- Mighty.
They failed to honor Allah as much as He merits to be honored. Indeed, Allah is the Mightiest, and the most Powerful
They don’t venerate Allâh in accordance with what is appropriate for Him, Indeed, Allâh is All-Strong, All- Mighty.
They -the Meccan infidels- did not credit Allah with the attributes asserted as His own. Indeed, Allah is Qawiyun (Omnipotent) and Azizun, The Almighty Who prevails against the whole and all in all
They fail to accord Allah the power that He deserves. Allah is Strong, Mighty.
They have not shown Allah the reverence He deserves. Surely Allah is All-Powerful, Almighty.
They do not measure Allah´s true ability, for Allah is strong and mighty.
They do not render to God the homage due to Him; yet God is powerful and mighty
They do not value GOD as He should be valued. GOD is the Most Powerful, the Almighty.
They do not give God His due esteem. God is omnipotent, almighty.
They do not give God His due esteem. God is Strong, and Revered.
They did not value Allah as His right value. Surely Allah is Strong, Almighty.
They have not estimated Allah with the estimation that is due to Him. Verily Allah is Strong, Mighty
No true understanding of God have they. God is certainly Most Powerful, Almighty.
They esteem not Allah as He must be esteemed. In fact, Allah is the One, Mighty, All Powerful. (6:92), (39:67)
They have not estimated Allah with the estimation that i due to Him; most surely Allah is Strong, Mighty
They have not formed a true concept of the attributes of ALLAH. Surely, ALLAH is powerful, Mighty
And they did not measure God with His true measure. Truly God is Strong, Mighty
They have not made a true estimate of Allah: For Allah is He Who is strong (Qhavi) and Almighty (Aziz to carry out His Will)
They don’t appreciate God as He ought to be appreciated. God is Powerful and Mighty.
They do not value God as He should be valued. God is Strong and Powerful
They have not appraised Allah with true appraisal. Indeed, Allah is Powerful and Exalted in Might
They measured not God truly His value; indeed, God is strong, mighty.
No just estimate have they made of God: for God is He Who is strong and able to Carry out His Will
No just estimate have they made of Allah: for Allah is He Who is strong and able to Carry out His Will
ٱللَّهُ یَصۡطَفِی مِنَ ٱلۡمَلَـٰۤىِٕكَةِ رُسُلࣰا وَمِنَ ٱلنَّاسِۚ إِنَّ ٱللَّهَ سَمِیعُۢ بَصِیرࣱ ٧٥
God chooses messengers from among the angels and from among men. God is all hearing, all seeing
Allah chooses Messengers from angels and from human. Surely, Allah is All-Hearer, All-Seer.
Allah chooseth from the angels messengers and also from mankind; verily Allah is Hearing, Beholding
God chooses messengers from the angels and human beings. Verily God is all-hearing and all-seeing
Allah selects Rasuls from both angels and mankind... Indeed, Allah is the Sami, the Basir.
Allah chooses Messengers from the angels and from mankind. Allah is All-Hearing, All-Seeing.
Allah chooses messengers from angels and from mankind. Indeed Allah is all-hearing, all-seeing
God chooses Messengers from among the angels as well as from among humankind (so they are all created beings having no share in Divinity at all.) Surely God is All-Hearing, All-Seeing
Allah chooses His messengers from among angels and from among men. Verily, Allah is All-Hearing, All-Seeing
God chooses of the angels Messengers and of mankind; surely God is All-hearing, All-seeing
God chooses messengers from the angels and from the people. Indeed, God hears all and sees all.
God Hears everything and sees everything. He chooses His Messengers among the angels and human being [the same ones that you worship (such as Jesus and Holy Spirit) instead of God.]
God chooses messengers from angels and from human beings, for God is He Who hears and sees all things
Allah elects messengers from among the angels and from among mankind; indeed, Allah is All-Hearing, All-Seeing.
God chooses apostles of the angels and of men; verily, God hears and sees
Allah chooses the Noble Messengers from the angels, and from men; indeed Allah is All Hearing, All Seeing
Allah selects messengers from among the angels and from among the human beings. Truly Allah is All-hearing, All-seeing.
God chooseth messengers from among the angels, and from among men: For God is He who heareth and seeth
Allah chooses from the angels messengers, and also from mankind; verily, Allah is Hearer and Seer
Allah chooses Messengers from angels and from people. Allah is the Hearer, the Seer
God chooseth messengers from among the angels and from among men: verily, God Heareth, Seeth
Allah chooses (His) Messengers from the angels as well as from mankind. Verily, Allah is All-Hearer, All-Seer
God favors from the angels messengers and from humanity. Truly, God is Hearing, Seeing.
Allah chooses messengers from among angels and from among people. Allah listens and understands.
Allah chooses His messengers from among the angels and from among the human beings, for surely Allah is All-Hearing, All-Seeing
Allah chooses Messengers from among angels and from among human beings (to convey His command). Allah is All-Hearing, All-Seeing
Allah chooses messengers from angels and for men. Surely Allah is Hearing, Seeing
Allah chooses messengers from among the angels and (also) from among mankind, Allah is certainly Hearing, Seeing.
Allah chooses Messengers from among the angels and from among mankind. Allah does indeed hear, He does indeed see
Allah chooses His Messengers from amongst angels and from amongst men (as well). Surely, Allah is All-Hearing, All-Seeing
God chooses messengers from amongst the Angels and from amongst mankind. God is Hearer, Seer
Godchooses messengers from among the angels and from among the people. God is Hearer, Seer
God chooses messengers from among the angels and from among the people. God is Hearer, Seer.
God chooses/purifies from the angels messengers, and from the people, that truly God (is) hearing/listening, seeing/understanding
[In His almightiness,] God chooses message-bearers from among the angels as well as from among men. But, behold, God [alone] is all-hearing, all-seeing
Allah elects of the angels Messengers and of mankind; (Messengers); surely Allah is Ever-Hearing, Ever-Beholding
Allah chooseth from the angels messengers, and (also) from mankind. Lo! Allah is Hearer, Seer
God chooses Messengers from both angels and human beings. God is All-hearing and All-aware
Allah chooses messengers from angels and from men. Surely, Allah is All-Hearing, All-Seeing
Allâh chooses ‘Messengers’ from the ‘Angels’ and from the people. Indeed, Allâh is All-Hearer, All-Seer.
Allah selects His messengers from among the angels as well as men. Surely, Allah is All-hearing and All-seeing
Allâh chooses Messengers from both Angels and people. Indeed, Allâh is All-Hearer, All-Seer.
Allah chooses from the angels Messengers as He chooses from mankind He is indeed Sami'un and Bassirun
Allah chooses messengers from among the angels and humans; Allah is Hearing, Seeing.
Allah selects messengers from both angels and people, for Allah is truly All-Hearing, All-Seeing.
Allah selects from the angels messengers and from people, for Allah hears and sees.
God chooses emissaries from the angels and from people. Surely God hears all and observes all
GOD chooses from among the angels messengers, as well as from among the people. GOD is Hearer, Seer.
God chooses messengers from among the angels and people. God is All-Hearing and All- Seeing.
God chooses messengers from among the angels and people. God is All-Hearing and All-Seeing.
Allah chooses from the angels, messengers and from the people. Surely Allah is Hearer, Seer.
Allah chooses messengers from among the angels and from among the men. Verily Allah is All-Hearing, All-Seeing
God chooses message bearers from among the angels and from among men. God hears all and sees all.
(In His Almightiness) Allah chooses Message-bearers from among the angels as well as from among mankind. Behold, Allah is All-Hearing, All-Seeing
Allah chooses messengers from among the angels and from among the men; surely Allah is Hearing, Seeing
ALLAH chooses HIS Messengers from among angels and from among men. Surely, ALLAH is All-Hearing, All-Seeing
God chooses messengers from among the angels and from among mankind. Truly God is Hearing, Seeing
Allah chooses messengers from angels and from men. Verily, Allah is He Who hears (Sami’) and sees (Baseer, all things)
God chooses messengers from among angels and humans. God is Hearing and Seeing.
God chooses messengers from among the angels, and from among the people. God is Hearing and Seeing
Allah chooses from the angels messengers and from the people. Indeed, Allah is Hearing and Seeing
God chooses messengers from the angels and from mankind. Indeed, God is hearing, seeing.
God chooses messengers from angels and from men for God is He Who hears and sees (all things)
Allah chooses messengers from angels and from men for Allah is He Who hears and sees (all things)
یَعۡلَمُ مَا بَیۡنَ أَیۡدِیهِمۡ وَمَا خَلۡفَهُمۡۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ ٧٦
He knows what lies before and behind them. All matters return to Him
He knows what is before them and what is behind them. And to Allah all matters return (for decision).
He knoweth whatsoever is before them and whatsoever is behind them; and unto Allah are returned all affair
He knows what is before them and what lies behind them, and all things go back to God
He knows their future and their past... All affairs return to Allah.
He knows what is before them and what is behind them. All matters return to Allah.
He knows that which is before them and that which is behind them, and to Allah all matters are returned
He knows what lies before them and what lies after them (what lies in their future and in their past, what is known to them and what is hidden from them). To God are all affairs ultimately referred, (and whatever He wills occurs)
He knows the future of the people and their past; and to Allah do all matters stand referred (for judgment)
He knows whatsoever is before them and behind them, and unto God all matters are returned.
He knows what is in front of them and what is behind them, and all affairs are returned to God.
He knows you inside out and you will eventually be summoned to his court for questioning
He knows what is before them and what is behind them and to God go back all questions
He knows what is before them and what is behind them. For to Allah all matters are returned.
He knows what is before them and what is behind them; and unto God affairs return
He knows all that is before them and all that is behind them; and towards Allah is the return of all matters
He knows what is before them and what is behind them and all affairs are returned back to Allah.
He knoweth that which is before them, and that which is behind them: And unto God shall all things return
He knows what is before them and what is behind them; and unto Allah all things return
He knows what is before them and behind them. To Allah all things are returned
He knoweth what is before them and what is behind them; and unto God shall all things return
He knows what is between their hands (already done) and what is behind them (they are about to do). And to Allah are returned (all) matters (for final decision)
He knows what is in advance of them, and what is behind them, and to God all matters are returned.
He knows what is before them and what is behind them. All queries are finally referred to Allah.
He knows what is before them and what is behind them, and to Allah shall all matters return for decision
He knows all that is before them and that which is hidden from them. And it is to Allah that all affairs are returned
He knows what is before them and what is behind them. And to Allah are all affairs returned
He knows that which is before them and that which is behind them, and all affairs are returned to Allah.
HE knows what is before them and what is behind them. And to Allah are all matters returned
He knows (best) what is before them and what is behind them. And to Allah all matters are returned
He knows their present and their future. And to God all matters are returned
He knows their present and their future. And to God all matters are returned
He knows their present and their future. And to God all matters are returned.
He knows what (is) between their hands, and what (is) behind them, and to God the matters/affairs are returne
[whereas their knowledge is limited,] He knows all that lies open before them and all that is hidden from them for all things go back to God [as their source]
He knows whatever is before (Literally: between their hands) them and whatever is behind them, and to Allah all Commands are returned
He knoweth all that is before them and all that is behind them, and unto Allah all things are returned.
God knows all that they have and all that is behind them, and to Him do all things return
He knows what is in front of them and what is behind them, and to Allah all matters are to be returned
He knows what is before them, and what is behind them. Unto Allâh all things are bound to return,
He knows all that lies ahead of them and all that is behind them. And towards Allah are all matters directed (for decisions)
He has full knowledge of what is before them, and what is behind them. To Allâh all matters are returned.
He knows His creatures' current events and the course of their coming events bridging their span, and to Him, the Ultimate Authority, are committed and submitted all matters and all affairs for consideration, decision and execution -here and Hereafter-
He knows their past, and future deeds, and eventually all affairs return to Allah
He knows what is ahead of them and what is behind them. And to Allah ˹all˺ matters will be returned ˹for judgment˺.
He knows what lies before them and behind them and to Allah return all things.
He knows what is before them and behind them. And to God shall all things be recalled
He knows their past and their future. To GOD belongs the ultimate control of all matters.
He knows what lies before them and what is behind them, for all matters will go back to God.
He knows what lies before them and what is behind them, for all matters will go back to God.
He knows what is between their hands, and what is behind them. And to Allah all the matters are returning.
He knows what is before them and what is behind them, and unto Allah are returned all affairs
He knows all that lies open before them and all that is hidden from them. To God all things shall return.
He knows all that is of the past, the present and the future. For, to Allah all things return (and go back to Him as their Source)
He knows what is before them and what is behind them and to Allah are all affairs turned back
HE knows what is before them and what is behind them, and to ALLAH are all affairs returned for decision
He knows that which is before them and that which is behind them. And unto God are all matters returned.
He knows what is before them and what is behind them: And to Allah all questions return (for decision)
He knows their past and their future. All matters will return to God.
He knows what is before them, and what is behind them. To God all matters are referred
He knows what is [presently] before them and what will be after them. And to Allah will be returned [all] matters
He knows what is before them and what is behind them; and to God affairs return.
He knows what is before them and what is behind them: and to God go back all questions (for decision)
He knows what is before them and what is behind them: and to Allah go back all questions (for decision)
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ ٱرۡكَعُوا۟ وَ̅ٱ̅سۡ̅جُ̅دُ̅و̅ا۟̅ وَٱعۡبُدُوا۟ رَبَّكُمۡ وَٱفۡعَلُوا۟ ٱلۡخَیۡرَ لَعَلَّكُمۡ تُفۡلِحُونَ ٧٧ ۩
Believers, bow down, prostrate yourselves, worship your Lord, and do good so that you may succeed
O you who believe! Bow down, prostrate yourselves, worship your Lord, and do good so that you may be successful.
O Ye who believe! bow down and prostrate yourselves and worship your Lord, and do the good, that haply ye may thrive
O you who believe, bow in adoration, Worship your Lord and do what is good that you may find success
O believers! Bow (with the awareness of His sovereignty everywhere over every iota of existence) and prostrate (feel the ‘inexistence’ of your ego-based ‘identity’) and comprehend your servitude to your Rabb; engage in truthful (righteous) deeds so that you may attain liberation!
You who have iman! bow and prostrate and worship your Lord, and do good, so that hopefully you will be successful.
O you who have faith! Bow down and prostrate yourselves, and worship your Lord, and do good, so that you may be felicitous
O you who believe! Bow down and prostrate yourselves, (thus performing the Prayer), and fulfill all your other duties of worship to your Lord, and do (all the other commands of your Religion, which are all) good, so that you may prosper
O you who believe! bow down and prostrate yourself, and worship your Lord and do good deeds so that you may attain your goal. [Prostration]
O men, bow you down and prostrate yourselves, and serve your Lord, and do good; haply so you shall prosper
You who believe, bow down and be humble (and prostrate) and serve your Lord and do good, so that you may succeed.
O’ you who have chosen to believe, worship your Lord by bowing down and falling prostrate (the same way that all Prophets of God have worshipped Himobeying your Lord, and doing good deeds so that you may succeed
O you who believe, bow down, prostrate yourselves, adore your Lord, and do good, so that you may flourish
O you who have attained faith, kneel and prostrate and worship your Lord and do good (deeds), that you may succeed.
O ye who believe! bow down and adore, and serve your Lord, and do well, haply ye may prosper
O People who Believe, bow and prostrate yourselves, and worship your Lord, and do good deeds in the hope of attaining salvation
O you who believe! Bow down and prostrate and supplicate your Lord and do the good so that you may attain prosperity.
O true believers, bow down, and prostrate your selves, and worship your Lord; and work righteousness, that ye may be happy
O you who believe! Bow down and prostrate yourselves (in obeisance), and serve your Lord, and do good, that per chance (or possibly) you may prosper
O you who believe, bow down and prostrate yourselves. Worship your Lord and do good, in order that you prosper
Believers! bow down and prostrate yourselves and worship your Lord, and work righteousness that you may fare well
O you people who have Believed! Bow down and (also) prostrate and pay obedience to your Nourisher-Sustainer, and do good (deeds) so that you — you may prosper
O those who believed! Bow down and prostrate yourselves, and worship your Lord, and accomplish good so that perhaps you will prosper.‡
O Believers, bow and prostrate yourselves and adore your Lord. Perform goodness so that you may prosper.
O believers! Bow down, prostrate yourselves, worship your Lord and do good deeds so that you may attain salvation
Believers, bow down and prostrate yourselves before Your Lord and serve Your Lord and do good that you may prosper
O you who believe, bow down and prostrate yourselves and serve your Lord, and do good that you may succeed
O you who believe ! bow down and prostrate and serve (worship) your Fosterer and do good that you may be successful.
O you who believe! Bow and prostrate and worship your Lord. And do that which is good so that you may achieve success
O believers! Persist in kneeling down and prostrating yourselves and worshipping your Lord, and do (other) pious deeds consistently so that you may prosper
O you who believe, kneel and prostrate and serve your Lord and do good that you may succeed
O you who believe, kneel and prostrate and serve your Lord and do good that you may succeed
O you who believe, kneel and prostrate and serve your Lord and do good that you may succeed.
You, you those who believed, bow , and prostrate, and worship your Lord, and make/do the good ,maybe/perhaps you succeed/win
O YOU who have attained to faith! Bow down and prostrate yourselves, and worship your Sustainer [alone], and do good, so that you might attain to a happy state
O you who have believed, bow down, and prostrate yourselves, and worship your Lord, and perform charity that possibly you would prosper. A prostration is to be performed her
O ye who believe! Bow down and prostrate yourselves, and worship your Lord, and do good, that haply ye may prosper
Believers, worship your Lord, bow down and prostrate yourselves before Him and do virtuous deeds so that perhaps you will have everlasting happiness
O you who believe, bow down in Ruku‘ and bow down in Sajdah, and worship your Lord and do good deeds, so that you achieve success
O’ you who adhere to Islamic monotheism, bow down and prostrate yourselves, worship (a& venerate) your Lord, and do righteous good deeds so that you may succeed.
Oh you who believe! Worship your Lord by kneeling and falling prostrate before Him; and do good deeds, so that you may prosper
O’ you who live by Faith, bow down and prostrate yourselves, worship your Lord and strive to do good so that you may ultimately achieve a blissful life /or gain eternal salvation.
O you people whose hearts have been touched with the divine hand, go down on your knees and bow to the ground in reverence and submission to Allah and prostrate your reason to divine revelation and worship Allah, your Creator, and lift to Him your inward sight and imprint your deeds with wisdom and piety so that heaven may prosper you
Believers, bow down and prostrate in worship of your Lord, and do good so you may succeed.
O believers! Bow down, prostrate yourselves, worship your Lord, and do ˹what is˺ good so that you may be successful.
Oh you believers, bow down and prostrate and serve your Lord and do good in order to succeed.
You that are true believers, kneel down and prostrate yourselves. Worship your Lord and do good works, so that you may succeed
O you who believe, you shall bow, prostrate, worship your Lord, and work righteousness, that you may succeed.
Believers: bow, and prostrate, and worship your Lord and do good, so that you may succeed.
Believers: bow, and prostrate, and worship your Lord and do good, so that you may succeed.
O you who believed! Kneel, and prostrate and worship your Lord, and do the goodness, perhaps you may be gaining. ۩
O you who believe! Bow down and prostrate yourselves and worship your Lord, and do good; that you may be prosperous
Believers! Bow down and prostrate yourselves, and worship your Lord alone, and do good, so that you might be successful.
O You who have chosen to be graced with belief! Bow down and prostrate yourselves, and serve your Lord. And do good for the community so that you may achieve a blissful prosperity
O you who believe! bow down and prostrate yourselves and serve your Lord, and do good that you may succeed
O ye who believe ! bow you down and prostrate yourselves in Prayer, and worship your Lord, and do good deeds that you may prosper
you who believe! Bow, prostrate, and worship your Lord! And do good, that haply you may prosper
O you who believe! Bow down, prostrate yourselves, and worship your Lord; And do good: That you may prosper
O you who believe, bow and prostrate yourselves, and worship your Lord, and do what’s right, so that you may succeed.
O you who believe! Kneel, and prostrate, and worship your Lord, and do good deeds, so that you may succeed
O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed
O those who believed! Bow down and prostrate, and serve your Lord, and do good, perhaps you may prosper;
O ye who believe! bow down, prostrate yourselves, and adore your Lord; and do good; that ye may prosper
O ye who believe! bow down, prostrate yourselves, and adore your Lord; and do good; that ye may prosper
وَجَـٰهِدُوا۟ فِی ٱللَّهِ حَقَّ جِهَادِهِۦۚ هُوَ ٱجۡتَبَىٰكُمۡ وَمَا جَعَلَ عَلَیۡكُمۡ فِی ٱلدِّینِ مِنۡ حَرَجࣲۚ مِّلَّةَ أَبِیكُمۡ إِبۡرَ ٰهِیمَۚ هُوَ سَمَّىٰكُمُ ٱلۡمُسۡلِمِینَ مِن قَبۡلُ وَفِی هَـٰذَا لِیَكُونَ ٱلرَّسُولُ شَهِیدًا عَلَیۡكُمۡ وَتَكُونُوا۟ شُهَدَاۤءَ عَلَى ٱلنَّاسِۚ فَأَقِیمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱعۡتَصِمُوا۟ بِٱللَّهِ هُوَ مَوۡلَىٰكُمۡۖ فَنِعۡمَ ٱلۡمَوۡلَىٰ وَنِعۡمَ ٱلنَّصِیرُ ٧٨
Strive hard for God as is His due: He has chosen you and placed no hardship in your religion, the faith of your forefather Abraham. God has called you Muslims––both in the past and in this [message]––so that the Messenger can bear witness about you and so that you can bear witness about other people. So keep up the prayer, give the prescribed alms, and seek refuge in God: He is your protector––an excellent protector and an excellent helper
Strive hard in Allah’s Cause truthfully. He has chosen you (to convey His Message), and has not laid upon you any hardship in religion, it is the religion of your father Abraham. It is He Who has named you Muslims both before and in this (the Qur’an), so that the Messenger (Muhammad) may be a witness over you and you be witnesses over mankind! Establish prayer, give obligatory charity, and hold fast to Allah, He is your Lord, what an excellent Lord and an Excellent Helper!
And strive hard for Allah as is due unto Him hard striving. He hath distinguished you, and hath not placed upon you any narrowness in the religion the faith of your father, Ibrahim. He hath named you Muslim aforetime and in this, that the apostle may be a witness for you, and that ye may be witnesses against mankind. Wherefore establish the prayer and'give the poor-rate, and hold fast by Allah; He is your Patron: an Excellent Patron and Excellent helper
Strive in the way of God with a service worthy of Him. He has chosen you and laid no hardship on you in the way of faith, the faith of your forbear Abraham. He named you Muslim earlier, and in this (Qur'an), in order that the Prophet be witness over you, and you be witness over mankind. So be firm in devotion, pay the zakat, and hold on firmly to God. He is your friend: How excellent a friend is He, how excellent a helper
Strive for Allah, as you should strive for His Truth (not driven by the ego)! He has chosen you and imposed upon you no hardship in the matter of religion, the (religious understanding) of the people of your father Abraham... Previously and today, He has given you the name ‘Muslims – those who have submitted (those who decipher the mechanics of the system, and disclose Unity) – so that the Rasul (Muhammad saw) can be a witness over you, and you can be a witness over mankind! So establish prayer (salat) and give alms and connect wholly to Allah, your essential reality with His Names! He is your Protector (your owner and former of all your actions)... An excellent Protector and an excellent helper.
Do jihad for Allah with the jihad due to Him. He has selected you and not placed any constraint upon you in the deen — the religion of your forefather Ibrahim. He named you Muslims before and also in this, so that the Messenger could be witness against you and you could be witnesses against all mankind. So establish salat and pay zakat and hold fast to Allah. He is your Protector — the Best Protector, the Best Helper.
And wage jihad for the sake of Allah, a jihad which is worthy of Him. He has chosen you and has not placed for you any obstacle in the religion, the faith of your father, Abraham. He named you ‘muslims’ before, and in this, so that the Apostle may be a witness to you, and that you may be witnesses to mankind. So maintain the prayer, give the zakat, and hold fast to Allah. He is your master —an excellent master and an excellent helper
Strive in God’s cause and purely for His sake (against His enemies to raise His Word, and against Satan and your carnal, evil-commanding souls,) in a manner worthy of that striving. He has chosen you (especially for this task) and has not laid any hardship on you in the Religion. This is the way of your father Abraham. God named you Muslims previously, and in this Book, that the (most noble) Messenger may be a witness for you (as to the ways you follow), and that you may be the witnesses for people. So establish the Prayer in conformity with its conditions, pay the Prescribed Purifying Alms, and hold fast to God. He is your Owner and Guardian. How excellent a Guardian and an Owner He is, how excellent a Helper
And strive your hardest to win the pleasure of Allah, so hard a striving as is possible and as it behoves you. He has chosen you and has imposed no hardship upon you in the matter of your faith, (so follow) the creed of your father Abraham. He named you Muslims (both) before this and (again) in this (Book the Qur'an), so that the Messenger may be a guardian over you and that you may be guardians over people. Therefore, observe Prayer, keep on presenting the Zakat and hold fast to Allah. He is your Patron, what a gracious Patron, and what a gracious Helper
and struggle for God as is His due, for He has chosen you, and has laid on you no impediment in your religion, being the creed of your father Abraham; He named you Muslims aforetime and in this, that the Messenger might be a witness against you, and that you might be witnesses against mankind. So perform the prayer, and pay the alms, and hold you fast to God; He is your Protector -- an excellent Protector, an excellent Helper
And try hard in God's way, a trying that He deserves. He chose you, and He did not impose any difficulty on you in the way of life (religion). This is the faith of your father Abraham. He named you Muslims (the submitted ones) in the past and in this, so that the messenger will be a witness over you, and you will be witnesses over the people, so perform mandatory prayer and give to mandatory charity and hold on to God, He is your protector, what an excellent protector and excellent helper.
Strive for the cause of God the same way that His cause is worthy of strive. He has chosen you and has given you an easy to follow way of life. you belong to the nation (of God worshippers) originated by Abraham. He called you Muslims (in Arabic meaning those who submit themselves to God) back then; and now your Prophet is a role model for you and you shall serve as a role model for the entire humanity. Therefore, worship the Lord on regular basis, be charitable, and hold fast to God. He is your Lord; what an excellent guardian, what an excellent helper
And strive in His cause, as you ought to strive. He has chosen you, and has imposed no difficulties on you in this way, it is the way of your father Abraham. It is He Who has named you Muslims, both before and in this revelation, that the messenger may be a witness for you, and you are witnesses for humanity. So establish prayer, give zakat, and hold fast to God. He is your Protector, the best to protect and the best to help. (End of Part 17
And strive for Allah with the striving due to Him. He has chosen you and has not imposed upon you any discomfort in religion—the creed of your father Abraham. It is He Who named you Muslims before and in this (Scripture), so that the Messenger may be a witness over you and you may be witnesses over mankind. So establish the prayer and bring the purifying charity and hold fast to Allah. He is your Patron, so what an excellent Patron and what an excellent Supporter!
and fight strenuously for God, as is His due. He has elected you, and has not put upon you any hindrance by your religion,- the faith of your father Abraham. He has named you Muslims before and in this (book), that the Apostle may be a witness against you, and that ye may be witnesses against men. Be ye then steadfast in prayer, and give alms, and hold fast by God; He is your sovereign, and an excellent sovereign, and an excellent help
And fight in Allah's cause as is the true manner of fighting; He has preferred you and has not kept any hardship upon you in religion; the religion of your father Ibrahim; Allah has named you Muslims – in the previous Books and in this Qur’an, so that the Noble Messenger be your guardian and witness, and you be witness against other people; therefore keep the prayer established and give charity, and hold fast to the rope of Allah; He is your Master; so what an excellent Master and what an excellent Supporter
And struggle towards Allah with true struggling for Him. It is He who has chosen you and has made no burden on you in the religion. The way of your father Abraham. It was He who named you ‘the submitters’ before and in this [now] so that the messenger becomes a witness over you and that you become witnesses over other human beings. So establish the prayer and give the sanctifying dues and fortify yourselves by Allah. He is your master and how blessed the master and how blessed the helper.
And fight in defence of God's true religion, as it behoveth you to fight for the same. He hath chosen you, and hath not imposed on you any difficulty in the religion which He hath given you, the religion of your father Abraham: He hath named you Moslems heretofore, and in this book; that our apostle may be a witness against you at the day of judgment, and that ye may be witnesses against the rest of mankind. Wherefore be ye constant at prayer; and give alms: And adhere firmly unto God. He is your master; and He is the best master, and the best protector
And strive in the cause of Allah, with the effort which is His due. He has chosen you, and has not laid upon you any hardship (or hindrance) in religion - the faith of your father Abraham. He has named you Muslims of old and in this (Scripture), that the
Struggle for Allah as is due to Him. He has chosen you and has not laden a burden upon you in your religion, being the Creed of Abraham your father. He has named you Muslims before and in this so that the Messenger (Muhammad) can be a witness for you, and in order that you be witnesses against mankind.Therefore, establish the prayer and pay the obligatory charity and hold fast to Allah. He is your Guardian, the Excellent Guardian, the Excellent Helper
And do valiantly in the cause of God as it behoveth you to do for Him. He hath elected you, and hath not laid on you any hardship in religion, the Faith of your father Abraham. He hath named you the Muslims Heretofore and in this Book, that the Apostles may be a witness against you, and that ye may be witnesses against the rest of mankind. Therefore observe prayer, and pay the legal impost, and cleave fast to God. He is your liege Lord - a goodly Lord, and a goodly Helper
And strive hard in Allah in the befitting manner which became due for striving hard in Him. He has chosen you and has not laid upon you regarding Religion any hardship, sanctioning for you the Millat of your father, Ibrahim. He (i.e., Allah) has named you Muslims before and in this (era) — so that the Messenger may become a witness over you and you be witnesses over mankind. So establish Salat and pay-off Zakat and hold firmly to Allah. He is your Maula. What an excellent Maula and what an excellent Naseer
And struggle for God in a true struggling. He elected you and made not for you in your way of life any impediment. It is the creed of your father Abraham. He named you the ones who submit to God before and in this Recitation that the Messenger be a witness over you and you are witnesses over humanity. So perform the formal prayer and give the purifying alms and cleave firmly to God. He is your Defender. How excellent a Defender and how excellent a Helper!
Also, strive in His cause as you should strive. He has chosen you and has imposed no difficulties on you in religion. It is the same religion of your father Abraham. He called you “those who submit to Allah” [Muslims], both before and in this Book, so that the messenger [Prophet Muhammed] may witness to you, and you may witness to humanity. Establish routine prayers, give regularly to charity, and be faithful to Allah. He is your Protector –the best to protect and the best to help.
Strive in the Way of Allah as you ought to strive with sincerity and discipline; He has chosen you and has not laid upon you any hardship in the observance of your faith - the faith of your father Abraham. He named you Muslims before in prior scriptures and in this (The Qur’an), so that His Messenger may testify against you and you yourselves may testify against rest of the mankind. Therefore, establish Salah, pay Zakah and hold fast to Allah, Who is your Protector - so what an excellent Protector and what a splendid Supporter
Strive in the cause of Allah in a manner worthy of that striving. He has chosen you (for His task), and He has not laid upon you any hardship in religion. Keep to the faith of your father Abraham. Allah named you Muslims earlier and even in this (Book), that the Messenger may be a witness over you, and that you may be witnesses over all mankind. So establish Prayer, and pay Zakah, and hold fast to Allah. He is your Protector. What an excellent Protector; what an excellent Helper
And strive hard for Allah with due striving. He has chosen you and has not laid upon you any hardship in religion -- the faith of your father Abraham. He named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people; so keep up your prayer and pay the poor-rate and hold fast to Allah. He is your Protector; excellent the Protector and excellent the Helper
And strive in (the cause of) Allah with the striving that is due to His (cause). He has chosen you and He has not made any difficulty for you in religion, the religious dictates of your father Ibrahim, He had named you Muslims before and in this (too), that the messenger may be a witness over you ( by keeping an eye on you all) and you may be witnesses over mankind (by keeping an eye on them). So establish worship (salat) and give charity (zakat) and hold fast to Allah. He is your Guardian and an Excellent Guardian and Excellent Helper.
And strive in Allah's way, as one ought to strive in His way. HE has chosen you [the pronoun is in plural] and has not laid upon you any severity in following the way of life approved by Him for you — the lifestyle of your forefather Abraham. HE named you as the Muslims before and in this (Qur'aan), so that the Messenger may be a witness over you, and you may be witnesses over mankind. Hence, pray to Allah regularly and properly, give charity and hold fast unto Him! HE is your Guardian. How excellent the Guardian, and how excellent the Supporter!h
And strive hard in the way of Allah (for the establishment of peace and human dignity,) such a striving as is due to Him. He has chosen you, and has not laid upon you any hardship or constriction (in the matter of) Din (Religion). This is the Din (Religion) of your father Ibrahim (Abraham). He (Allah) has named you Muslims in the previous (Books) as well as in this (Holy Qur’an) so that this (final) Messenger may be a witness over you and you be witnesses over mankind. So, (to sustain this status) establish the Prayer, pay Zakat (the Alms-due) and hold fast to (the embrace of) Allah. He (alone) is your Helper (i.e., Patron). So what an excellent Patron and what an excellent Helper is He
And strive in the cause of God its truly deserved striving. He is the One who has chosen you, and He has made no hardship for you in the system, the creed of your father Abraham; He is the One who named you 'those who have surrendered' from before as well as in this. So let the messenger be witness over you and you be witness over mankind. So hold the contact-method and contribute towards betterment and hold tight to God, He is your patron. What an excellent Patron, and what an excellent Supporter
Andstrive in the cause of God its truly deserved striving. He is the One who has chosen you, and He has made no hardship for you in the system, the creed of your father Abraham; He is the One who named you 'those who have submitted' from before and in this. So let the messenger be witness over you and you be witness over the people. So hold the contact prayer and contribute towards purification and hold tight to God, He is your patron. What an excellent Patron, and what an excellent Supporter
And strive for God a genuine striving. He is the One who has chosen you, and He has made no hardship for you in the system- the creed of your father Abraham. He is the One who named you 'those who have submitted' from before and in this; so let the messenger be witness over you and you be witness over the people. So hold the Connection and contribute towards purification and hold tight to God, He is your patron. What an excellent Patron, and what an excellent Supporter.
And struggle/do (your) utmost His deserved/true struggle , He chose/purified you, and He did not make/put on you in the religion from strain/hardship , your father Abraham's religion/faith, He named/identified you the Moslems/submitters/surrenderers from before, and in this the Messenger to be a witness/present on you, and you be witnessing/testifying/witnesses/testifiers on the people, so stand/keep up the prayers, and give/bring the charity/ purification , and hold fast/take shelter with/by God, He is your master/ally , so blessed/praised (is) the master/ally , and blessed/praised (is) the victorior/savior
And strive hard in God’s cause with all the striving that is due to Him: it is He who has elected you [to carry His message], and has laid no hardship on you in [anything that pertains to religion, [and made you follow] the creed of your forefather Abraham. It is He who has named you in bygone times as well as in this [divine writ] – “those who have surrendered themselves to God”, so that the Apostle might bear witness to the truth before you, and that you might bear witness to it before all mankind. Thus, be constant in prayer, and render the purifying dues, and hold fast unto God. He is your Lord Supreme: and how excellent is this Lord Supreme, and how excellent this Giver of Succour
And strive for Allah as is the true striving for Him. He is (The One) Who has selected you, and in no way has (He) made for you (any) restriction in the religion, (being) the creed of your fatherIbrahim (Abraham). He is (The One) Who has named you Muslims earlier and in this (Book) that the Messenger may be a constant witness against you, and that you may be constant witnesses against mankind. So keep up the prayer, and bring the Zakat (i.e., pay the poor-dues) and adhere firmly to Allah; He is your Patronizer; so how favorable is The Patronizer, and how favorable is The Ready Vindicator
And strive for Allah with the endeavour which is His right. He hath chosen you and hath not laid upon you in religion any hardship; the faith of your father Abraham (is yours). He hath named you Muslims of old time and in this (Scripture), that the messenger may be a witness against you, and that ye may be witnesses against mankind. So establish worship, pay the poor-due, and hold fast to Allah. He is your Protecting friend. A blessed Patron and a blessed Helper
Strive steadfastly for the Cause of God. He has chosen you but has not imposed on you hardship in your religion, the noble religion of your father, Abraham. God named you Muslims before and in this Book, so that the Messenger will witness (your actions) and will be the witness over mankind. Be steadfast in your prayer, pay the religious tax, and seek protection from God; He is your Guardian, a gracious Guardian and Helper
Struggle for (seeking the pleasure of) Allah, a struggle that is owed to Him. He has chosen you and did not impose any hardship on you in the religion, the faith of your father Ibrahim. He (Allah) named you as Muslims earlier and also in this (Qur‘an), so that the Messenger becomes a witness to you, and you become witnesses to (other) people. So establish Salah, pay Zakah and hold fast to Allah. He is your patron. So, how excellent He is as a patron, and how excellent as a supporter
Strive hard for the cause of Allâh in accordance with what is required. He has chosen you, and has not laid upon you in the system of faith and worship any hardship. It is the faith of your father ‘Abraham’. He is the One Who named you Muslims before as well as in this ( 'Qur’ān'), so that the Messenger (Muhammad) may be a witness over you, and you be witnesses over mankind! Thus, establish the regular Prayer, pay the Zakāt (i.e. the prescribed purifying alms), and hold fast to (the Commandments of) Allâh. He is your Guardian; what an excellent Guardian and what an excellent Helper!
And struggle all out for Allah. For, this struggle merits an all out effort. He has chosen you and has placed no hardship in your religion, the creed of your father, Ibraheem. Not only in this (Qur´an), but in the past, too, He had named you Muslims. (He chose you) so the messengers may witness your deeds (and testify), and you may witness the deeds of the rest of the people (and testify). So establish the ´salat´ and pay the ´zakat´ and hold on to your link with Allah. He is your Master! What an excellent Master! And what an excellent Ally
And strive hard for the cause of Allâh in accordance with what is required. He has chosen you and has not imposed on you an "undue" hardship in religion It is the faith of your father Abraham. It is ( Allâh) Who named you Muslims both before and in this (Qur’ān), so that the Messenger (Muhammad) may be a witness over you, and you be witnesses over mankind! So establish the regular Prayer, pay the Zakāt and hold fast to Allâh. He is your Guardian- what an excellent Guardian and what an excellent Helper!
And strive in the cause of Allah and make His purpose the heart of your purpose. He did not intend to put you in difficulty nor to create for you difficultness in the system of faith and worship He has chosen for you, the same system followed by your father Ibrahim . It is He -Allah- Who gave you people the descriptive and distinctive appellation "Muslims " in previous Scriptures as well as in this Book - the Quran - so that the Messenger Muhammad would be a witness of your actions and you come to be witnesses of peoples' actions which interpret their thoughts and characterize their rival systems. Therefore, engage in the act of worship, give alms and turn your minds to Allah and see that you be under His tutelage. He is your Tutelary Guardian ,and how ultimate in excellence is the Protector and the Ultimate of Ultimates to afford help
Strive for the sake of Allah to do what is right, as much as He deserves. He chose you and placed no hardship in the religion. It is the way of worship of your father Ibrahim. Long ago he named you “Muslims”, as in this Quran, so that the Messenger might stand witness against you if you strayed, and that you might stand witness against humanity’s vices. So perform the prayer, give Zakat and hold firmly to faith in Allah your Protector. How excellent a Protector, and how excellent a Helper
Strive for ˹the cause of˺ Allah in the way He deserves, for ˹it is˺ He ˹Who˺ has chosen you, and laid upon you no hardship in the religion—the way of your forefather Abraham. ˹It is Allah˺ Who named you ‘the ones who submit’ ˹in the˺ earlier ˹Scriptures˺ and in this ˹Quran˺, so that the Messenger may be a witness over you, and that you may be witnesses over humanity. So establish prayer, pay alms-tax, and hold fast to Allah. He ˹alone˺ is your Guardian. What an excellent Guardian, and what an excellent Helper!
And strive in the way of Allah with true effort, He has chosen you and did not place any hardship on you in the religion, the persuasion of your father Ibrahim (Abraham); he called you Muslims (those who submit) before, and in this case the messenger will be a witness against you and you will be witnesses against mankind, so keep up prayer and give Zakat and hold on to Allah, He is your protector, the best protector and the best helper.
Fight for the cause of God with the devotion due to Him. He has chosen you, and laid on you no burdens in the observance of your Religion, the faith of your father Abraham. In this, as in former scriptures, He has given you the name of Muslims, so that the Apostle may testify against you, and that you may yourselves testify against people. Therefore attend to your prayers, render the alms levy, and hold fast to God; for He is your guardian. A gracious guardian and a gracious helper
You shall strive for the cause of GOD as you should strive for His cause. He has chosen you and has placed no hardship on you in practicing your religion - the religion of your father Abraham. He is the one who named you "Submitters" originally. Thus, the messenger shall serve as a witness among you, and you shall serve as witnesses among the people. Therefore, you shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), and hold fast to GOD; He is your Lord, the best Lord and the best Supporter.
And strive for God as He deserves. He has chosen you and has not imposed hardships on you in religion- the faith of your father, Abraham. He named you "Muslims" [submitters] before [in former Books] and in this [revelation], so that the Messenger may be a witness over you, and you may be witnesses over other human beings. So, perform prayer, and give the purifying alms and hold fast to God. He is your protector, and how excellent is this protector, how excellent this helper.
And strive for God as He deserves. He has chosen you and has not imposed hardships on you in religion- the faith of your father, Abraham. He named you Muslims†[submitters] before [in former Books] and in this [revelation], so that the Messenger may be a witness over you, and you may be witnesses over other human beings. So, establish prayer, and give the purifying alms and hold fast to God. He is your Protector. How excellent a Protector and how excellent a Helper. "
And be efforted in Allah, His right effort. He has elected you and has not set up upon you in the religion from, a critical, your father Abraham’s creed. He named you Muslims before, and in this the Messenger will be a witness against you, and you will be witnesses against the people. So, establish the prayers, and give the Zakat, and hold firmly with Allah. He is your Guardian. So, a Gracious is Al-Mawla (The Guardian), and a Gracious is Al-Naseer (The Victory Giver).
And strive hard in (the way of) Allah as you ought to strive for him. He has chosen you and has not laid upon you any hardship in religion; the faith of your father Abraham (is yours). He named you Muslims, both before and in this (Book), that the Messenger may be a witness over you and you may be witnesses over the people; therefore establish prayer and pay the poor-rate and hold fast to Allah! He is your Guardian, how excellent the Guardian and how excellent the Helper
And strive hard in God's cause as you ought to strive. It is He who has chosen you, and has laid no hardship on you in [anything that pertains to] religion; the creed of your forefather Abraham. It is He who has named you Muslims, in bygone times and in this [book], so that the Messenger might bear witness for you, and that you might bear witness for all mankind. Thus, attend regularly to your prayer, and pay out your zakÄt, and hold fast to God. He is your Guardian: the best of guardians and the best to give support.
Strive hard in Allah's Cause, with all the striving that is due to Him. It is He Who has elected you to carry the Message and has placed no hardship in religion, the creed of your father Abraham (2:143), (2:288). It is He Who has named you Muslims in the bygone days and now in this Revelation. That the Messenger may be a witness for you, and you be witnesses for all mankind! (You shall be the watchers over peoples that no community oppresses the other). So, establish the Divine System and set up the Just Economic Order, and hold fast unto Allah. He is your Lord Supreme, and how excellent is this Giver of support
And strive hard in (the way of) Allah, (such) a striving a is due to Him; He has chosen you and has not laid upon you an hardship in religion; the faith of your father Ibrahim; He named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people; therefore keep up prayer and pay the poor-rate and hold fast by Allah; He is your Guardian; how excellent the Guardian and how excellent the Helper
And strive in the cause of ALLAH as it behoves you to strive for it. HE has chosen you and has laid no hardship upon you in the matter of religion; so follow the faith of your father Abraham; HE has named you Muslims both before and in this Book, so that the Messenger may be a witness over you, and you may be witnesses over mankind. Therefore observe Prayer and pay the Zakaat, and hold fast to ALLAH. HE is your Protector and an Excellent Protector and an Excellent Helper
And strive for God as He should be striven for. He has chosen [for] you—and has placed no hardship for you in the religion—the creed of your father Abraham. He named you muslims aforetime, and herein, that the Messenger may be a witness for you, and that you may be witnesses for mankind. So perform the prayer and give the alms, and hold fast to God. He is your Master. How excellent a Master, and how excellent a Helper
And strive in His cause like you should strive, (with devotion and dedication). He has chosen you, and has made no hardships for you in (your) religion; It is the religion of your father Ibrahim (Abraham). It is He Who has named you Muslims, both before and in this (Revelation, the Quran); So that the Messenger (Muhammad) may be a witness for you, and you be a witness for mankind! So perform regular Prayer, give regular Charity, and hold strongly to Allah! He is your Protector (Maula)— Best to protect (An-Na’um), Best to help (An-Naseer)
Strive for God with the striving due to Him. He has chosen you and imposed no difficulty upon you in religion—the way of your forefather Abraham. He named you ‘Submitters’ from before, and in this, so that the Messenger may bear witness over you, and you may bear witness over the people. Therefore, establish prayers, give charity, and hold fast to God. He is your Protector—a splendid Guardian and a superb Helper.
And strive for God, with the striving due to Him. He has chosen you, and has not burdened you in religion—the faith of your father Abraham. It is he who named you Muslims before, and in this. So that the Messenger may be a witness over you, and you may be witnesses over the people. So pray regularly, and give regular charity, and cleave to God. He is your Protector. What an excellent Protector, and what an excellent Helper
And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. Allah named you "Muslims" before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer and give zakah and hold fast to Allah . He is your protector; and excellent is the protector, and excellent is the helper
And strive for God with the striving due to Him. He has chosen you, and has not placed upon you any straitness in the religion, the faith of your father Abraham. He named you Muslims before and in this, that the Messenger may be a witness over you, and you may be witnesses over mankind. So be steadfast in the prayer, and give the alms, and take tight hold of God; He is your sovereign, and an excellent sovereign, and an excellent helper.
And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Apostle may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to God! He is your Protector - the Best to protect and the Best to help
And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector - the Best to protect and the Best to help