Listen to Full Surah
1
Law relating to Adultery
۞ سُورَةٌ أَنزَلۡنَـٰهَا وَفَرَضۡنَـٰهَا وَأَنزَلۡنَا فِیهَاۤ ءَایَـٰتِۭ بَیِّنَـٰتࣲ لَّعَلَّكُمۡ تَذَكَّرُونَ ١
This is a sura We have sent down and made obligatory: We have sent down clear revelations in it, so that you may take heed
This is a chapter (of the Qur’an) which We have sent down, which We have enjoined, and We have revealed in it clear Verses that you may remember.
This is a chapter which We have sent down, and which We have ordained; and therein We have sent down revelations manifest, that haply ye may be admonished
WE HAVE REVEALED this Surah and made it obligatory as We have sent down clear injunctions in it that you may be warned
This is a chapter that We have revealed and (the rules that We) made obligatory... We have revealed clear signs in it so that you may remember and contemplate.
A sura We have sent down and imposed. We have sent down Clear Signs in it so that hopefully you will pay heed.
[This is] a surah which We have sent down, and prescribed it, and We have sent down in it manifest signs so that you may take admonition
(This is) a surah which We have sent down and made obligatory (the observance of the rules therein); and in it We have sent down clear explanations (of the truth about belief and unbelief) and instructions (concerning human life), so that you may reflect and be mindful
(This is) a (highly dignified) Surah which We have revealed and (the ordinances of) which We have made obligatory and We have revealed in it clear commandments so that you may rise to great eminence
A sura that We have sent down and appointed; and We have sent down in it signs, clear signs, that haply you will remember
(This is) a chapter which We have sent it down and made it mandatory and We have sent down clear verses in it, so that you may take notice.
I (God) have sent this chapter and declare it as law. Thus I have revealed clear communication for you to be mindful
A Surah which We have sent down, and which We have ordained. In it We have sent down clear signs, in order that you may receive advice
A surah that We have sent down and ordained and sent down in it evident signs, that you may remind yourselves.
A chapter which we have sent down and determined, and have sent down therein manifest signs; haply ye may be mindful
This is a chapter which We have sent down and decreed its commands, and in which We have sent down clear verses, in order that you may ponder
It is a surah [chapter] which We have revealed and We have imposed it and in it, We have revealed clear signs so that you may remember.
This sura have We sent down from heaven; and have ratified the same: And We have revealed therein evident signs, that ye may be warned
This is a chapter which We have revealed and ordained. In it We have revealed manifest signs in order that you may take heed
This is a chapter which We have sent down and appointed; and in it We have sent down clear verses in order that you will remember
A SURA which we have sent down and sanctioned! Clear signs have we sent down therein, that ye may take warning
A Surah, We have sent it down and We have made it binding, and We have sent down therein manifest Ayaat so that you people may remind (yourselves and remind others)
This is a Chapter of the Quran that We caused to descend and We imposed laws in it. We caused to descend signs, clear portents, so that perhaps you will recollect.
We have sent down aChapter, and We have ordained it. We have sent down clear signs in it so that you may receive warning.
This is a Surah which We have revealed and made obligatory; its revelations contain clear verses, so that you may take heed
This is a Surah which We have sent down and We have made it mandatory, and We have sent down clear Commandments in it so that you may learn lessons
(This is) a chapter which We have revealed and made obligatory and wherein We have revealed clear messages that you may be mindful
And say, "My Fosterer! protectively forgive and have mercy and You are the Best of those who are merciful."
A Qur'aanic chapter that We have sent down and prescribed. And We have sent down therein clear Verses/signs that you may remember and abide by
This is a (great) Sura (chapter) which We have revealed and We have made its (commandments) obligatory. And We have sent down in it clear Revelations so that you may take direction and guidance
A chapter which We have sent down and imposed, and We have sent down in it clear revelations that you may remember
A chapter which We have sent down and imposed, and We have sent down in it clear revelations that you may remember
A chapter which We have sent down and imposed, and We have sent down in it clear revelations that you may remember.
A chapter of the Koran , We descended it, and We made it a duty/commanded it , and We descended in it verses/evidences evidences, maybe/perhaps you mention/remember
A Surah [is this] which We have bestowed from on high, and which We have laid down in plain terms; and in it have We bestowed from on high messages which are clear [in themselves], so that you might keep [them] in mind
A Surah that We have sent down and ordained; and We have sent down in it supremely evident signs that possibly you would be mindful
(Here is) a surah which We have revealed and enjoined, and wherein We have revealed plain tokens, that haply ye may take heed
This is a chapter which We have revealed to you and made obligatory for you to follow its guidance. We have revealed clear verses in it so that perhaps you may take heed
This is a Surah We have sent down and enjoined, and sent down in it clear signs, so that you may receive the advice
(This is) a Sūrat which We have sent down, which We have ordained, and in which We have revealed ‘Verses’ of the knowledge of truth so that you may receive admonition.
It is We Who revealed this Surah, and it is We Who deemed it mandatory for you. In it, We have revealed clear unambiguous verses! Perhaps you will take counsel
(This is) a Sūrat which We have sent down and enjoined, and wherein We have revealed irrefutable Signs so that you may take heed.
This is a Surah We have revealed enjoining certain specific precepts in which Allah authoritatively binds people by a moral tie and a religious rite, A Surah in which divine representations of enlightenment, wisdom and spiritual light are intended to influence peoples' minds and actions that they may hopefully keep Allah in mind and lift to Him their inward sight
This is a surat that We sent down with laws to be obeyed, and We revealed clear verses so you will pay attention.
˹This is˺ a sûrah which We have revealed and made ˹its rulings˺ obligatory, and revealed in it clear commandments so that you may be mindful.
A Surah which We have revealed and made obligatory and revealed in it clear signs so you pay heed.
A SŪRAH We have revealed and sanctioned, proclaiming therein clear revelations, so that you may take reflect
A sura that we have sent down, and we have decreed as law. We have revealed in it clear revelations, that you may take heed.
[This is] a chapter which We have sent down and made it obligatory, revealing clear messages so that you might take heed.
[This is] a chapter which We have sent down and made it obligatory, revealing clear messages so that you might take heed.
A Surah, We sent it down and imposed it, and We sent down within it proof verses, perhaps you may be remembering.
(This is) a Sura which We have sent down and which We have enjoined, and in it We have sent down clear signs, so that you might remember
[This is] a sūrah which We have bestowed from on high and which We have ordained; and in it have We revealed clear verses, so that you may keep them in mind.
This is a Surah that We have sent down with a decree of Law. Clear Commandments have been given in it for you to bear in mind
(This is) a chapter which We have revealed and made obligatory and in which We have revealed clear communications that you may be mindful
This is a Surah which WE have revealed and the ordinances of which WE have made obligatory; and WE have revealed therein clear commandments that you may take heed
surah that We have sent down, and ordained, and in which We have sent down clear signs, that haply you may remember
(This is) a Sura (in Quran) which We have sent down and which We have enjoined its laws: And in it have We revealed clear Signs (verses), so that you may remember and receive warning (about the laws so enjoined)
A chapter that We revealed and made obligatory, containing clear verses, so that you may remember.
A chapter that We have revealed, and made obligatory, and revealed in it clear Verses, that you may take heed
[This is] a surah which We have sent down and made [that within it] obligatory and revealed therein verses of clear evidence that you might remember
A chapter which We have sent down and determined, and We sent down in it clear signs; perhaps you may remember.
A sura which We have sent down and which We have ordained in it have We sent down Clear Signs, in order that ye may receive admonition
A sura which We have sent down and which We have ordained in it have We sent down Clear Signs, in order that ye may receive admonition
ٱلزَّانِیَةُ وَٱلزَّانِی فَٱجۡلِدُوا۟ كُلَّ وَ ٰحِدࣲ مِّنۡهُمَا مِا۟ئَةَ جَلۡدَةࣲۖ وَلَا تَأۡخُذۡكُم بِهِمَا رَأۡفَةࣱ فِی دِینِ ٱللَّهِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡیَوۡمِ ٱلۡءَاخِرِۖ وَلۡیَشۡهَدۡ عَذَابَهُمَا طَاۤىِٕفَةࣱ مِّنَ ٱلۡمُؤۡمِنِینَ ٢
Strike the adulteress and the adulterer one hundred times. Do not let compassion for them keep you from carrying out God’s law––if you believe in God and the Last Day––and ensure that a group of believers witnesses the punishment
The woman and the man, who are guilty of illegal sexual intercourse, flog each of them with 100 lashes. Let not pity with them withhold you in the religion of Allah, if you believe in Allah and the Last Day. And let a party of the believers witness their punishment.
The adulteress and the adulterer: scourge each one of the twain with a hundred stripes. And let not tenderness rake hold of you in regarad to the twain in the law of Allah, if ye have come to believe in Allah and the Last Day. And let witness this torment a band of the believers
The adulteress and adulterer should be flogged a hundred lashes each, and no pity for them should deter you from the law of God, if you believe in God and the Last Day; and the punishment should be witnessed by a body of believers
As for the adulterer and the adulteress (who engage out of wedlock), flog each one with a hundred strikes! Let not pity for them prevent you in the religion (system) of Allah if you have believed in Allah, your essential reality with His Names, and the eternal life to come (for this punishment is out of mercy and love)... And let some of the believers witness their punishment.
A woman and a man who commit fornication: flog both of them with one hundred lashes and do not let compassion for either of them possess you where Allah´s deen is concerned, if you have iman in Allah and the Last Day. A number of muminun should witness their punishment.
As for the fornicatress and the fornicator, strike each of them a hundred lashes, and let not pity for them overcome you in Allah’s law, if you believe in Allah and the Last Day, and let their punishment be witnessed by a group of the faithful
The fornicatress and the fornicator – flog each of them with a hundred stripes; and do not let pity for them hold you back from carrying out God’s law, if you truly believe in God and the Last Day; and let a group of believers witness their punishment
Strike the fornicatress and adulteress and the fornicator and adulterer on the body of each one of them a hundred times. (This is the extreme limit,) and let no feelings of pity for the two hold you from obedience to Allah (in executing His judgment), if you believe in Allah and the Last Day. And let a section of the believers be present (there at the time of the execution of) their punishment
The fornicatress and the fornicator -- scourge each one of them a hundred stripes, and in the matter of God's religion let no tenderness for them seize you if you believe in God and the Last Day; and let a party of the believers witness their chastisement
Flog each female adulterer/fornicator and male adulterer/fornicator one hundred lashes, and do not let pity for them take you away from God’s law if you believe in God and the Last Day, and a group of the believers should witness their punishment.
Publicly whip each adulterous man or woman with lashes and do not have any pity on them, if you believe in God and the day of judgment
The woman and the man guilty of impermissible sex, flog each of them with a hundred lashes. Let not compassion move you in their case, a matter prescribed by God, if you believe in God and the Last Day, and let a group of the believers witness their punishment
The fornicating woman and the fornicating man—whip each one of them a hundred lashes and let no compassion towards them keep youpl from carrying out Allah’s religion, if you (truly) believe in Allah and the Last Day, and let their punishment be witnessed by a group of believers.
The whore and the whoremonger. Scourge each of them with a hundred stripes, and do not let pity for them take hold of you in God's religion, if ye believe in God and the last day; and let a party of the believers witness their torment
The adulteress and the adulterer - punish each one of them with a hundred lashes; and may you not have pity on them in the religion to Allah, if you believe in Allah and the Last Day; and a group of believers must witness their punishment
The fornicating woman and the fornicating man, flog each of them a hundred lashes and let not tenderness for both of them sway you in the matter of the religion of Allah if you truly believe in Allah and in the last day and let their punishment be witnessed by a party of the believers.
The whore, and the whoremonger, shall ye scourge with an hundred stripes. And let not compassion towards them prevent you from executing the judgment of God; if ye believe in God and the last day: And let some of the true believers be witnesses of their punishment
The man and the woman guilty of adultery (fornication, whoring), scourge each of them with a hundred stripes, and let not compassion for them withhold you from obedience to Allah, if you believe in Allah and the Last Day; and let a party of the believers
You shall lash the fornicatress and the fornicator each with a hundred lashes. In the religion of Allah, let no tenderness for them seize you if you believe in Allah and the Last Day; and let their punishment be witnessed by a party of believers
The whore and the whoremonger - scourge each of them with an hundred stripes; and let not compassion keep you from carrying out the sentence of God, if ye believe in God and the last day: And let some of the faithful witness their chastisement
Az-Zaniyah (a female indulging in prohibited sexual intercourse like adultery, fornication and bestiality), and Az-Zani (a male indulging in prohibited sexual intercourse like adultery, fornication and bestiality) so, you flog, every individual of those two, one hundred stripes. And let not pity (or compassion) influence you about these two in (implementation of the) Law of Allah — if you had been Believing in Allah and the Last Day. And let a collection of the Believers witness Azaab [punishment (of flogging)] on these two
The one who is an adulteress and the one who is an adulterer, scourge each one of them one hundred strokes. And let not tenderness for them take you from the judgment of God, if you had been believing in God and the Last Day. And let them bear witness to their punishment by a section of the ones who believe.
Concerning the woman and man guilty of adultery/fornication, flog each of them with a hundred lashes. Do not let pity for them stop you in this judgment by Allah, if you believe in Allah and the last day. A group of believers should witness their punishment.
As for the fornicatoress and the fornicator (a female and a male guilty of rape), flog each female and a male guilty of rape one hundred lashes and do not take pity in enforcing the law ordained by Allah, if you believe in Allah and the Last Day, and let a party of the believers witness their punishment
The woman and the man guilty of fornication, flog each one of them with a hundred stripes - and let not any pity for them restrain you in regard to a matter prescribed by Allah, if you believe in Allah and the Last Day, and let, some of the believers witness the punishment inflicted on them
The adulteress and the adulterer, flog each of them (with) a hundred stripes, and let not pity for them detain you from obedience to Allah, if you believe in Allah and the Last Day, and let a party of believers witness their chastisement
A chapter which We have sent down, and which We have ordained, and through which We have sent down clear signs, that you may be mindful,
The one who has indulged in extramarital sexual intercourse, female or male, give either a hundred lashes. And let not compassion for them hinder you in following the Allah-prescribed way of life, if you do believe in Allah and the Hereafter. And let a group of believers witness the punishment meted out to them. to
Whip a hundred lashes each, the (unmarried) adulteress and the adulterer (on validation of adultery in accordance with the conditions of the statutory [hadd] punishment. If married, then both are to be stoned to death). And you should not feel even the slightest pity in Allah’s Din (Religion) for either of them (in executing the command), if you have faith in Allah and the Last Day. And a (sizeable) party of Muslims should be present on (the occasion of) award of punishment to both of them
The adulteress and the adulterer, you shall lash each of them one hundred lashes, and do not let any pity take you over God's system if you believe in God and the Last Day. And let a group of the believers witness their punishment
The adulteress and the adulterer, you shall lash each of them with one hundred lashes, and do not let any pity overtake you regarding the system of God if you believe in God and the Last Day. And let a group of the believers witness their punishment
The adulteress and the adulterer, you shall lash each of them with one hundred lashes, and do not let any pity overtake you regarding the system of God if you believe in God and the Last Day. And let a group of the believers witness their punishment.
The adulteress/fornicatress (F) and the adulterer/fornicator (M) , so whip/lash each one from them (B) one hundred whip(s)/lash(es), and mercy/compassion does not take you with them (B) in God's religion/judgment , if you were believing by God and the day the last/Resurrection Day, and a group of people from the believers should witnessed their (B)'s torture
AS FOR the adulteress and the adulterer flog each of them with a hundred stripes, and let not compassion with them keep you from [carrying out] this law of God, if you [truly] believe in God and the Last Day; and let a group of the believers witness their chastisement
The female fornicater and the male fornicator, (The Arabic Zaniyah and Zan refer to those who commit either fornication or adultery. By a comparison of this verse to other and to Hadiths., it is it is understood that this verse refers to fornicators, i.e., unmarried people committing illegal sexual intercourse) then lash each one of them a hundred lashes, and let not compassion for them (both) take (hold of) you in the religion of Allah, in case you believe in Allah and the Last Day; and let a section of the believers witness their (The torment of the two of them) torment
The adulterer and the adulteress, scourge ye each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to Allah, if ye believe in Allah and the Last Day. And let a party of believers witness their punishment
Flog the fornicatress and the fornicator with a hundred lashes each. Let there be no reluctance in enforcing the laws of God, if you have faith in God and the Day of Judgment. Let it take place in the presence of a group of believers
The fornicating woman and the fornicating man, flog each one of them with one hundred stripes. No pity for them should prevail upon you in the matter of Allah‘s religion, if you really believe in Allah and the Last Day; and a group of believers must witness their punishment
The adulterer and the adulteress, whip each one of them a hundred stripes. Let not pity impede you in the matter of obedience unto Allâh if you believe in Allâh and the ‘Last Day’, and then let a party of the monotheistic believers witness their punishment.
Let both _ the man and the woman _ guilty of illicit sexual intercourse be punished with a hundred lashes each. If you really believe in Allah and the Day of Judgment, you will not let compassion hold you back from (implementing) the laws of Allah. A party of believers should be around to witness the punishment
The adulterer and the adulteress, whip each one of them a hundred stripes. Don’t let pity impede you from the matter of obedience to Allâh if you believe in Allâh and the Last Day. And then let a party of the monotheistic believers witness their punishment.
The woman and the man stained by adultery -in conduct- must be flogged. You flog them with repeated blows one hundred times and do not be moved with compassion on them, expressed in mercy, or else you will have failed to fulfill the duty ordained by Allah if indeed you believe in Allah and acknowledge His system of faith and worship and confess the Hereafter. And it is mandatory that their punishment be witnessed by an assemblage of those in whose hearts reigns piety
Flog the fornicators, male and female, each of them one-hundred lashes, and don’t let sympathy for them hold you back from fulfilling Allah’s orders, if you believe in Allah and the Last Day; and let a group of believers witness their punishment.
As for female and male fornicators, give each of them one hundred lashes, and do not let pity for them make you lenient in ˹enforcing˺ the law of Allah, if you ˹truly˺ believe in Allah and the Last Day. And let a number of believers witness their punishment.
The female and the male fornicator, beat each one of them with a hundred beatings and let not pity for both overcome you regarding the religion of Allah if you are believers in the last day, and let a group of the believers witness their punishment.
The adulteress and the adulterer you shall give each a hundred lashes. Let no pity for either cause you to disobey God‘s Religion, if you truly believe in God and the Last Day; and let their punishment be witnessed by a number of believers
The adulteress and the adulterer you shall whip each of them a hundred lashes. Do not be swayed by pity from carrying out GOD's law, if you truly believe in GOD and the Last Day. And let a group of believers witness their penalty.
The [unmarried] woman or man found guilty of adultery, lash each one of them with a hundred lashes, and do not let compassion for them prevent you from obeying God's law, if you believe in God and the Last Day. And let a group of the believers witness their punishment.
The [unmarried] woman or man found guilty of adultery lash each one of them with a hundred lashes, and do not let compassion for them prevent you from obeying God’s law if you believe in God and the Last Day. And allow a group of believers to witness their punishment.
The adulteress and the adulterer, so lash each one of them a hundred lashes, and do not take you with them a pity in Allah’s Religion, if you are believing with Allah and the Last Day. And let a category among the believers witness their torment.
The fornicatress and the fornicator, scourge you each one of them (with) a hundred stripes. And let not pity for them withhold you from enforcing the sentence of Allah, if you believe in Allah and the Last Day. And let a party of the Believers witness their punishment
As for the adulteress and the adulterer, flog each of them with a hundred stripes, and let not compassion for them keep you from [carrying out] this law of God, if you truly believe in God and the Last Day; and let a number of believers witness their punishment.
The adulteress and the adulterer, flog each one of them with a hundred stripes. And let not compassion sway you in their case from carrying out Allah's Law, if you believe in Allah and the Last Day. And let a group of believers witness the penalty.
(As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred stripes, and let not pity for them detain you in the matter of obedience to Allah, if you believe in Allah and the last day, and let a party of believers witness their chastisement
The adulteress and the adulterer - flog each one of them with a hundred stripes. And let not pity for the twain take hold of you in executing the judgment of ALLAH, if you believe in ALLAH and the Last Day. And let a party of the believers witness their punishment
As for the adulterer and the adulteress, flog them each one hundred lashes, and let not pity for them overcome you concerning God’s Judgment, if you believe in God and the Last Day. And let their punishment be witnessed by a group of the believers
The woman and the man guilty of adultery (unlawful sexual relations) severely whip each of them with a hundred stripes: Do not let kindness move you in their case— In a matter that is already decided by Allah, if you (truly) believe in Allah and the Last Day: And let a party of the believers witness their punishment
Regarding the adulteress and the adulterer, administer one hundred lashes to each. Let not pity for them prevent you from implementing God’s Law—if you believe in God and the Last Day. Let a group of believers witness their punishment.
The adulteress and the adulterer—whip each one of them a hundred lashes, and let no pity towards them overcome you regarding God's Law, if you believe in God and the Last Day. And let a group of believers witness their punishment
The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes, and do not be taken by pity for them in the religion of Allah , if you should believe in Allah and the Last Day. And let a group of the believers witness their punishment
The fornicatress and the fornicator, then flog each one of them a hundred lashes, and do not let pity for them take hold of you in God's religion, if you believe in God and the Last Day; and let a party of the believers witness their punishment.
The woman and the man guilty of adultery or fornication,- flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by God, if ye believe in God and the Last Day: and let a party of the Believe rs witness their punishment
The woman and the man guilty of adultery or fornication,- flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment
ٱلزَّانِی لَا یَنكِحُ إِلَّا زَانِیَةً أَوۡ مُشۡرِكَةࣰ وَٱلزَّانِیَةُ لَا یَنكِحُهَاۤ إِلَّا زَانٍ أَوۡ مُشۡرِكࣱۚ وَحُرِّمَ ذَ ٰلِكَ عَلَى ٱلۡمُؤۡمِنِینَ ٣
The adulterer is only [fit] to marry an adulteress or an idolatress, and the adulteress is only [fit] to marry an adulterer or an idolater: such behaviour is forbidden to believers
The adulterer shall not marry any but an adulteress or an idolatress and an adulteress shall not marry but an adulterer or an idolater. Such a thing is forbidden to the believers.
The adulterer weddeth not but an adulteress or an associatoress: and the adulteress! --none weddeth her save an adulterer or an associator; and that is forbidden unto the believers
The adulterer can marry no one but an adulteress or his partner (in the act) , and the adulteress cannot marry any but an adulterer or her partner (in the act). This is forbidden the believers
For an adulterer (who engages in sexual relations out of wedlock) can only marry an adulteress or a polytheist (dualist) woman. And an adulteress can only marry an adulterer or a polytheist (dualist) man. This has been forbidden to the believers.
A man who has fornicated may only marry a woman who has fornicated or a woman of the idolaters. A woman who has fornicated may only marry a man who has fornicated or a man of the idolaters. Doing such a thing is haram for the muminun.
The fornicator shall not marry anyone but a fornicatress or an idolatress, and the fornicatress shall be married by none except a fornicator or an idolater, and that is forbidden to the faithful
A fornicator (one notorious for indulgence in illicit sexual relations) is not to marry other than a fornicatress (a woman notorious for indulgence in illicit sexual relations) or an idolatress, and fornicatress – only a fornicator or an idolater is to take her in wedlock. Acting the other way is forbidden to the believers
The fornicator and adulterer cannot have sexual relations (without lawful marriage) except with a fornicatress and adulteress or polytheistic woman (of low morality), and the fornicatress and adulteress, none can have sexual relations with her except a fornicator and adulterer or a polytheistic man (of low morality). And this (adultery and fornication) is forbidden to the believers
The fornicator shall marry none but a fornicatress or an idolatress, and the fornicatress -- none shall marry her but a fornicator or an idolator; that is forbidden to the believers
The male adulterer/fornicator should only marry a female adulterer/fornicator or a female idolater, and the female adulterer/fornicator should only get married to a male adulterer/fornicator or a male idolater, and that is forbidden to the believers.
It is prohibited for an adulterous man to marry with a believing (chaste) woman. It is also prohibited for an adulterous woman to marry with a believing man. The adulterous men or women should marry their own kind or (worse) to the idol worshippers
Let no man guilty of impermissible sex marry a woman, except one similarly guilty, or an unbeliever. Nor let any but this kind of man or an unbeliever, marry such a woman, to the believers this is forbidden
The fornicating man marries none but a fornicating woman or an idolatress, and the fornicating woman marries none but a fornicating man or an idolater, and that has been prohibited for the believers.
And the whoremonger shall marry none but a whore or an idolatress; and the whore shall none marry but an adulterer or an idolater; God has prohibited this to the believers
The adulterer shall not marry except an adulteress or a polytheist woman, and none shall marry an adulteress except an adulterer or a polytheist; and this is forbidden for the believers
The fornicating man must not marry except a fornicating woman or a woman who ascribes partners to Allah and a fornicating woman is not married except to a fornicating man or to a man who ascribes partners to Allah. Such a thing is forbidden unto the believers.
The whoremonger shall not marry any other than a harlot, or an idolatress. And a harlot shall no man take in marriage, except a whoremonger, or an idolater. And this kind of marriage is forbidden the true believers
Let no adulterer marry any but an adulteress or an idolatress (or unbeliever), nor let any but such a man or an idolater (or unbeliever) marry such a woman. All this is forbidden to believers
The fornicator shall marry none but a fornicatress or an idolatress; and the fornicatress none shall marry her but a fornicator or an idolater; that is forbidden to the believers
The whoremonger shall not marry other than a whore or an idolatress; and the whore shall not marry other than a whoremonger or an idolater. Such alliances are forbidden to the faithful
(O Muslim Community! You will keep a watch that) Az-Zani does not take in wedlock except a Zaniyah or Mushrika, and (as far as Az-Zaniyah is concerned) — no body takes her in wedlock except a Zani or a Mushrik. And such a thing is forbidden to the Believers
The one who is an adulterer will not marry but one who is an adulteress, or one who is a female polytheist. And the one who is an adulteress will not marry but one who is an adulterer, or one who is a male polytheist. All that was forbidden to the ones who believe.
The man guilty of adultery/fornication should marry only a woman similarly guilty or an unbeliever. Such a woman should marry only such a man or an unbeliever. To the believers, such a thing is forbidden.
The fornicator shall not marry any but a fornicatoress or a pagan, and likewise to a fornicatoress, none shall marry her but a fornicator or a pagan: such marriages are forbidden to the believers
A man guilty of adultery (or fornication) shall not marry any but the woman guilty of the same or a mushrik woman, and none shall marry a woman guilty of adultery (or fornication) but the man guilty of the same or a mushrik man: such marriages are forbidden to true believers
The adulterer cannot have sexual relations with any but an adulteress or an idolatress, and the adulteress, none can have sexual relations with her but an adulterer or an idolater; and it is forbidden to believers
The adulteress and the adulterer, flog each of them (with) hundred stripes, and pity for them should not withhold you in (implementing) the law of Allah if you believe in Allah and the period hereafter, and let a party of believers witness their punishment.
The fornicator/adulterer shall not marry any but a fornicatress/adulteress or a female polytheist; and the fornicatress/adulteress shall be married to none but a fornicator/adulterer or a male polytheist. And all these stand forbidden to the believers
An adulterer does not (like to) marry (a chaste and virtuous woman) but only an adulteress or a polytheist, and no (pious man likes to) marry an adulteress (too) but only an adulterer or a polytheist. And this act (i.e., adultery) has been forbidden to the Muslims
The adulterer will only marry an adulteress or one who is an idolatress. And the adulteress, she will only be married to an adulterer or an idolater. And this has been forbidden for the believers
The adulterer will only marry an adulteress or she who is a polytheist. And the adulteress, she will only be married to an adulterer or he who is a polytheist. And such has been made forbidden for the believers
The adulterer will only marry an adulteress or she who is a polytheist. And the adulteress, she will only be married to an adulterer or he who is a polytheist. And such has been made forbidden for the believers.
The adulterer/fornicator does not marry except an the adulteress/fornicatress or a sharer/taker of partners (with God), and the adulteress/fornicatress , none marries her except an adulterer/fornicator or sharer/taker of partners (with God), and that (was) forbidden on the believers
[Both are equally guilty:] the adulterer couples with none other than an adulteress - that is, a woman who accords [to her own lust] a place side by side with God; and with the adulteress couples none other than an adulterer - that is, a man who accords [to his own lust] a place side by side with God: and this is forbidden unto the believers
The fornicator shall marry none except a female fornicator or a female associator; (i.e., one who associates other with Allah) and the female fornicator, none shall marry her except a fornicator or a (male) associator; (i.e., one who associates other with Allah) and that is prohibited for the believers
The adulterer shall not marry save an adulteress or an idolatress, and the adulteress none shall marry save an adulterer or an idolater. All that is forbidden unto believers
No one should marry a fornicator except a fornicatress or a pagan woman. No one should marry a fornicatress except a fornicator or a pagan man. Such (marriage) is unlawful to the believers
A man who is fornicator does not (like to) marry but a woman who is a fornicator or a polytheist; and a woman who is a fornicator does not (like to) marry but a man who is a fornicator or a polytheist. And this (i.e. preferring to marry such spouses) has been prohibited for the believers
The adulterer will not be allowed to marry, except an adulteress or a polytheistic woman, and (as for) the adulteress none will be allowed to marry her except an adulterer or a polytheistic. Such (marriage) is forbidden to the monotheistic believers.
The adulterer may marry none except an adulteress or a pagan, and the adulteress may be wedded only to an adulterer or a polytheist. It is prohibited for the believers (to marry an adulteress or let an adulterer marry the believing woman)
The adulterer won't be allowed to marry any except an adulteress or a polytheistic woman, and (as for) the adulteress, none will be allowed to marry her except an adulterer or a polytheistic. Such (marriage) is forbidden to the monotheistic believers.
The man stained by adultery -in conduct- does not approach or cohabit but with a woman similarly stained or an idolatress. And the woman stained by adultery -in conduct- does not approach or cohabit but with a man similarly stained or an idolater, This defiled union is absolutely forbidden unto the believers in whose hearts reigns piety
A male fornicator only marries a female fornicator or an idolatress; a female fornicator only marries a male fornicator or an idolater; and fornication is forbidden for the believers
A male fornicator would only marry a female fornicator or idolatress. And a female fornicator would only be married to a fornicator or idolater. This is ˹all˺ forbidden to the believers.
The male fornicator may not marry except a female fornicator or idolatress, and the female fornicator may not be married except by a male fornicator or idolater, and it is forbidden for the believers.
The adulterer may marry only an adulteress or an idolatress; and the adulteress may marry only an adulterer or an idolater. This is forbidden to true believers
The adulterer will end up marrying an adulteress or an idol worshiper, and the adulteress will end up marrying an adulterer or an idol worshiper. This is prohibited for the believers.
The adulterer shouldn't marry except an adulteress or idolatress, and let none marry her except an adulterer or an idolater. Such behavior is forbidden to believers.
The adulterer shouldn’t marry except an adulteress or idolatress and let none marry her except an adulterer or an idolater. All this is forbidden to believers.
The adulterer does not shag except an adulteress or an idolatress; and the adulteress does not shag except an adulterer or an idolater. And forbidden that upon the believers.
The fornicator shall not marry save a fornicatress or an idolatress, and the fornicatress, none shall marry her save a fornicator or an idolater; and all that is forbidden unto the believers
The adulterer couples with none other than an adulteress or an idolatress; and with the adulteress couples none other than an adulterer or an idolater. This is forbidden to the believers.
The adulterer couples with none but an adulteress who worships her desire. And with the adulteress none couples but the adulterer who worships his desire. And it is forbidden to the believers. (24:26), (45:23)
The fornicator shall not marry any but a fornicatress or idolatress, and (as for) the fornicatress, none shall marry her but a fornicator or an idolater; and it is forbidden to the believers
The adulterer cannot have sexual intercourse but with an adulteress or an idolatrous woman, and an adulteress - none can have sexual intercourse with her but an adulterer or an idolatrous man. That indeed is forbidden to the believers
The adulterer shall marry none but an adulteress or idolatress, and the adulteress shall marry none but an adulterer or idolater. And that is forbidden to the believers
Let not any man guilty of adultery (unlawful sexual relations) marry anybody except a woman similarly guilty, or a disbeliever (woman): Let not any such guilty woman marry anybody except a man similarly guilty or a disbeliever (man): But such a thing (marriage to the guilty or to the disbelievers) is forbidden to the believers (men and women)
An adulterer may only marry an adulteress or a polytheistic woman, and an adulteress may only marry an adulterer or a polytheistic man. This is prohibited for the believers.
The adulterer shall marry none but an adulteress or an idolatress; and the adulteress shall marry none but an adulterer or an idolater. That has been prohibited for the believers
The fornicator does not marry except a [female] fornicator or polytheist, and none marries her except a fornicator or a polytheist, and that has been made unlawful to the believers
And the fornicator shall marry none but a fornicatress or an idolatress; and the fornicatress none shall marry her but a fornicator or an idolater; that is forbidden to the believers.
Let no man guilty of adultery or fornication marry and but a woman similarly guilty, or an Unbeliever: nor let any but such a man or an Unbeliever marry such a woman: to the Believers such a thing is forbidden
Let no man guilty of adultery or fornication marry and but a woman similarly guilty, or an Unbeliever: nor let any but such a man or an Unbeliever marry such a woman: to the Believers such a thing is forbidden
وَٱلَّذِینَ یَرۡمُونَ ٱلۡمُحۡصَنَـٰتِ ثُمَّ لَمۡ یَأۡتُوا۟ بِأَرۡبَعَةِ شُهَدَاۤءَ فَٱجۡلِدُوهُمۡ ثَمَـٰنِینَ جَلۡدَةࣰ وَلَا تَقۡبَلُوا۟ لَهُمۡ شَهَـٰدَةً أَبَدࣰاۚ وَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡفَـٰسِقُونَ ٤
As for those who accuse chaste women of fornication, and then fail to provide four witnesses, strike them eighty times, and reject their testimony ever afterwards: they are the lawbreakers
And those who accuse chaste women (of adultery), and can not produce 4 witnesses (to support allegation), then flog them with 80 lashes, and don’t accept their testimony forever, they are indeed the disobedient (to Allah)
And those who accuse clean wowomen and then bring not four eyewitnesses, Scourge them with eighty stripes and accept not their- testimony for Ever. And these! they are the transgressor
Those who defame chaste women and do not bring four witnesses should be punished with eighty lashes, and their testimony should not be accepted afterwards, for they are profligates
Those who slander against chaste women (accuse them of adultery) without bringing four witnesses, flog them with eighty strikes and never accept their testimony again... They are the ones whose faith has become corrupt.
But those who make accusations against chaste women and then do not produce four witnesses: flog them with eighty lashes and never again accept them as witnesses. Such people are deviators —
As for those who accuse honourable women and do not bring four witnesses, strike them eighty lashes, and never accept any testimony from them after that, and they are transgressors
Those who accuse chaste, honorable women (of illicit sexual relations) but do not produce four male witnesses (who will witness that they personally saw the act being committed): flog them with eighty stripes, and do not accept from them any testimony ever after. They are indeed transgressors
Strike eighty times on the bodies of those who calumniate chaste women and who do not support (their accusation) with four witnesses, and never accept their testimony (because) it is they who are the disobedient (and break the law)
And those who cast it up on women in wedlock, and then bring not four witnesses, scourge them with eighty stripes, and do not accept any testimony of theirs ever; those -- they are the ungodly
And those who accuse chaste women, and do not bring four witnesses, then flog them eighty lashes and do not ever accept their testimony, and they are the disobedient ones.
Whip the one who accuses a married woman of adultery (without backing his accusation by four witnesses) eighty lashes. Never again accept his testimony as such a person is corrupt
And those who accuse chaste women, and do not produce four witnesses to support their accusations, flog them with eighty lashes, and reject their evidence ever after, for such people are wicked transgressors
And those who accuse chaste women then cannot bring four witnesses—whippl them eighty lashes and do not ever accept their testimony, for those are the defiantly disobedient—
but those who cast (imputations) on chaste women and then do not bring four witnesses, scourge them with eighty stripes, and do not receive any testimony of theirs ever, for these are the workers of abomination
And those who accuse chaste women and do not bring four witnesses to testify - punish them with eighty lashes and do not ever accept their testimony; and it is they who are the wicked
And those men who accuse chaste women with fornication [or adultery] and do not produce four witnesses, flog them with eighty lashes and do not accept their witnessing ever after and those are the renegades.
But as to those who accuse women of reputation of whoredom, and produce not four witnesses of the fact, scourge them with fourscore stripes, and receive not their testimony for ever; for such are infamous prevaricators
And those who launch a charge (accusations, imputations) on chaste women, but bring not four witnesses, scourge them with eighty stripes, and never afterwards accept their testimony, for these are, indeed, evil-doers (workers of abomination)
Those who accuse chaste women, and cannot produce four witnesses, you shall lash them with eighty lashes. And never accept their testimony, for they are evildoers
They who defame virtuous women, and bring not four witnesses, scourge them with fourscore stripes, and receive ye not their testimony for ever, for these are perverse persons
And those who accuse chaste women, then did not come forward with four eye-witnesses — so flog them eighty stripes, and do not accept for them a testimony ever, and those people: they are the Fasiqun —
And those who accuse the ones who are free, chaste (f) and, again, bring not four witnesses, then, scourge them eighty strokes and never accept their testimony. And those, they are the ones who disobey.
Those who accuse chaste women and do not produce four witnesses should be flogged with eighty lashes. Reject their evidence thereafter. Such people are defiantly disobedient.
Those who accuse a chaste woman of fornication and do not produce four witnesses to support their allegation, shall be flogged with eighty lashes and their testimony shall not be accepted ever after, for they are the ones who are wicked transgressor
As for those persons who charge chaste women with false accusations but do not produce four witnesses, flog them with eighty stripes and never accept their evidence afterwards, for they themselves are transgressors
And those who accuse free women and bring not four witnesses, flog them (with) eighty stripes and never accept their evidence, and these are the transgressors -
The adulterer shall not marry any but an adulteress or a polytheist (woman). And the adulteress, none shall marry her except an adulterer or a polytheist, and that is forbidden to the believers.
And give eighty lashes to those who accuse chaste women and bring not four witnesses. And accept not their testimony ever; for, these it is that corrupt the society
And those who accuse chaste women (of adultery), then fail to produce four witnesses, whip them eighty lashes (as qadhaf—the punishment for false accusation of adultery) and never accept their evidence. And it is they who are the evildoers
And those who accuse the independent women and they do not bring forth four witnesses, then you shall lash them eighty lashes and do not ever accept their testimony. Those indeed are the evildoers
And those who accuse the independent females, then they do not bring forth four witnesses, you shall lash them with eighty lashes, and do not accept their testimony ever; and those are the wicked
And those who accuse the independent females, then they do not bring forth four witnesses, you shall lash them with eighty lashes, and do not accept their testimony ever; and those are the wicked.
And those who blame and accuse the chaste/married then they did not come with witnesses/testifiers ,so whip/lash them eighty whip(s)/lash(es), and do not accept for them a testimony/certification , ever (E), and those are the debauchers
And as for those who accuse chaste women [of adultery], and then are unable to produce four witnesses [in support of their accusation], flog them with eighty stripes and ever after refuse to accept from them any testimony - since it is they, they that are truly depraved
And the ones who throw (accusations) upon (women) in wedlock, (and) thereafter they do not come up with four witnesses, then lash them with eighty lashes and do not accept any testimony of theirs at all; and those are they (who are) immoral
And those who accuse honourable women but bring not four witnesses, scourge them (with) eighty stripes and never (afterward) accept their testimony - They indeed are evil-doers
Those who accuse married women of committing adultery - but are not able to prove their accusation by producing four witness - must be flogged eighty lashes. Never accept their testimony thereafter because they are sinful
Those who accuse the chaste women (of fornication), but they do not produce four witnesses, flog them with eighty stripes and do not accept their any evidence any more. They are the sinners
Those who accuse chaste women (of committing adultery), and then bring not four witnesses, whip them with eighty stripes, and accept not from them any testimony ever after- Those are the sons of disobedience-
Flog those who accuse any of the chaste women (of committing adultery), but fail to backup (their charges) with four eyewitnesses. Flog them with eighty lashes, and thereafter do not accept their testimony ever again. Surely, they are the wicked ones
Those who accuse chaste women (of adultery) and cannot bring four witnesses, whip them with eighty stripes. And never accept from them any testimony ever after- Those are the ones who indulge in personal disobedience extensively without repentance.
And those who bring ill-fame upon virtuous women and do not support their accusation by four witnesses are offenders who must suffer for their offense. You flog them with the lash eighty strokes and deny them attestation in support of any matter whatsoever and forever, for such persons are indeed immoral and truly wicked
Those who accuse chaste women of fornication, but fail to produce four witnesses, should be flogged eighty lashes; and never accept their witness statement again. They are major sinners,
Those who accuse chaste women ˹of adultery˺ and fail to produce four witnesses, give them eighty lashes ˹each˺. And do not ever accept any testimony from them—for they are indeed the rebellious—
And those who accuse innocent women and then do not bring four witnesses, beat them with eighty beatings and do not ever accept evidence from them, and those are the sinful.
Those that defame honourable women and cannot produce four witnesses you shall give eighty lashes. Do not accept their testimony ever after, for it is they who are the transgressors ―
Those who accuse married women of adultery, then fail to produce four witnesses, you shall whip them eighty lashes, and do not accept any testimony from them; they are wicked.
And as for those who accuse a chaste women and then do not produce four witnesses, lash each with eighty lashes, and do not accept their testimony again, for they are deviators from the truth,
And as for those who accuse chaste women and then do not produce four witnesses, lash each with eighty lashes, and do not accept their testimony again, for they chose to deviate from the truth,
And those who accuse the fortified women, then they are not bringing with, four witnesses, so lash them with eighty lashes, and do not ever accept from them witnessing. And those are the debauchees.
And those who accuse chaste women (with adultery) but do not bring four witnesses, then scourge them (with) eighty stripes and do not (afterward) accept their testimony forever, and these are they that are evil-doers
As for those who accuse chaste women [of adultery], and cannot produce four witnesses, flog them with eighty stripes; and do not accept their testimony ever after; for they are indeed trans- gressors.
(Protecting the honor of a woman is extremely important.) Those who accuse chaste women and then fail to produce four witnesses (the court of law shall order) eighty lashes to such accusers (24:23). And, never in the future accept their testimony. They indeed have drifted away from morality. (Fasiq = One who drifts away from -from what? Will depend on the context)
And those who accuse free women then do not bring four witnesses, flog them, (giving) eighty stripes, and do not admit any evidence from them ever; and these it is that are the transgressors
And those who culminate chaste woman but bring not four witnesses - flog them with eighty stripes, and do not admit their evidence ever after, for it is they that are the transgression
And as for those who accuse chaste women, but then do not bring four witnesses, flog them eighty lashes, and never accept any testimony from them. And it is they who are the iniquitous
And those who start a charge against pure women, and do not have four witnesses (in support of the accusation)— Severely whip them with eighty stripes; And do not ever accept their testimony afterwards: Because such men are wicked transgressors—
Those who falsely accuse chaste women, yet fail to produce four witnesses, whip them with eighty lashes, and reject their testimony after that. These are the sinful ones.
Those who accuse chaste women, then cannot bring four witnesses, whip them eighty lashes, and do not ever accept their testimony. For these are the immoral
And those who accuse chaste women and then do not produce four witnesses - lash them with eighty lashes and do not accept from them testimony ever after. And those are the defiantly disobedient
And those who accuse chaste women then do not bring four witnesses, then flog them eighty lashes, and do not accept their testimony ever, and those, they are the disobedient.
And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations),- flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors;
And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations),- flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors;
إِلَّا ٱلَّذِینَ تَابُوا۟ مِنۢ بَعۡدِ ذَ ٰلِكَ وَأَصۡلَحُوا۟ فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ ٥
except for those who repent later and make amends––God is most forgiving and merciful
except those who repent thereafter and do righteous deeds; so surely, Allah is Forgiving, Merciful.
Excepting those who thereafter shall repent and make amends. Verily Allah is Forgiving, Merciful
Except those who repent after this and reform; and God is surely forgiving and kind
Except those who repent and correct themselves... Indeed, Allah is the Ghafur, the Rahim.
except for those who after that make tawba and put things right. Allah is Ever-Forgiving, Most Merciful.
excepting those who repent after that and reform, for Allah is indeed all-forgiving, all-merciful
Except those of them who repent thereafter and mend their ways. For surely God is All-Forgiving, All-Compassionate
Except those who repent after this and make amends, they will find Allah Great Protector, Ever Merciful
save such as repent thereafter and make amends; surely God is All-forgiving, All-compassionate
Except those who repent and straighten out after that, then indeed God is forgiving and merciful.
If such a person repents and reforms himself, he will find God the Most Forgiving, the Most Merciful
Unless they repent thereafter and correct their conduct, for God is Oft-Forgiving, Mercifully Redeeming
except for those who have repented afterwards and reformed, for indeed, Allah is Oft-Forgiving, Bestowing of mercy.
Except such as repent after that and act aright, for, verily, God is forgiving and compassionate
Except those who repent after this and reform themselves; so indeed Allah is Oft Forgiving, Most Merciful
Except those men who repent thereafter and amend their wrong deeds with righteous deeds and truly Allah is Oft-Forgiving, Most Merciful.
Excepting those who shall afterwards repent, and amend; for unto such will God be gracious and merciful
Except such as repent after that and make amends, for, verily, Allah is Forgiving and Merciful
except those among them that afterwards repent and mend their ways. Allah is Forgiving, Merciful
Save those who afterwards repent and live virtuously; for truly God is Lenient, Merciful
except those who repented thereafter and reformed (their personalities), then surely Allah is Oft-Forgiving, continuously Merciful
But those who repented after that and made things right, so, truly, God is Forgiving, Compassionate.
[That] unless they repent afterwards and reform. Truly, Allah is Most Forgiving, Most Merciful.
- except those who repent thereafter and mend their conduct; for Allah is surely Forgiving, Merciful
except those who repent and reform themselves; Allah is Forgiving and Merciful
Except those who afterwards repent and act aright; surely Allah is Forgiving, Merciful
And those who accuse chaste women then do not bring four witnesses, flog them (with) eighty stripes and do not accept their testimony forever, and those are the persons who exceed the limits,
Except for those who repent and ask for Allah's forgiveness after this and mend their errant ways. And Allah is indeed Forgiving, Merciful
Except for those who repent after this (false blaming) and mend their ways. Then Allah is verily Most Forgiving, Ever-Merciful. (They will not be counted amongst the disobedient, but this will not exempt them from hadd al-qadhaf [the penalty for false accusation of adultery].
Except those who repent after this and do right, then God is Forgiving, Merciful
Except those who repent after this and do good, then God is Forgiving, Merciful
Except for those who repent after this and do good, then God is Forgiving, Merciful.
Except those who repented from after that, and corrected/repaired , so then God (is) forgiving, merciful
excepting [from this interdict] only those who afterwards repent and made amends: for, behold, God is much forgiving, a dispenser of grace
Except the ones who repent ever after that and act righteously; then surely Allah is Ever-Forgiving, Ever-Merciful
Save those who afterward repent and make amends. (For such) lo! Allah is Forgiving, Merciful
except that of those who afterwards repent and reform themselves; God is All-forgiving and All-merciful
except those who repent afterwards and mend their ways; then, Allah is All-Forgiving, Very-Merciful
Except for those who afterward repent and make amends. Indeed, Allâh afterward is Oft-Forgiving, Most Merciful.
Except those who repent after that, and reform themselves. Allah is the most Forgiving and the most Merciful
Except for those who afterward repent and make amends. Indeed, Allâh afterward is Oft-Forgiving, Most Merciful.
Exempt from this condemnation are those who in lowliest plight repentant stood and imprinted their deeds with wisdom and piety. They shall find Allah Ghafurun (Forgiving), Rahimun (Merciful) indeed
except those who later repent and reform themselves. Allah is Forgiving, Kind.
except those who repent afterwards and mend their ways, then surely Allah is All-Forgiving, Most Merciful.
Except those who repent afterwards and make amends, for Allah is forgiving, merciful.
except those among them that afterwards repent and mend their ways: God is forgiving and compassionate
If they repent afterwards and reform, then GOD is Forgiver, Merciful.
except for those who repent later and reform, for God is most forgiving and Merciful-to-all.
except for those who repent later and reform, for God is the Most Forgiving, the Mercy Giver.
Except for those who were repenting after that, and repairing; so, surely Allah is Forgiver, Merciful.
Save those who repent thereafter and make amends, for verily Allah is Forgiving, Merciful
Excepted are those who afterwards repent and make amends; for God is Much-Forgiving, Merciful.
Except those who afterward repent and reform. For, verily Allah is Forgiving, Merciful
Except those who repent after this and act aright, for surely Allah is Forgiving, Merciful
Except those who repent thereafter and make amends, for truly ALLAH is Most forgiving, Merciful
save those who repent thereafter and make amends, for truly God is Forgiving, Merciful
Except those who repent afterwards and change and do righteous deeds verily, Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
However, those who repent and reform afterwards—God is Forgiving and Merciful.
Except for those who repent afterwards, and reform; for God is Forgiving and Merciful
Except for those who repent thereafter and reform, for indeed, Allah is Forgiving and Merciful
Except those who repented after that and did right, then indeed, God is forgiving, compassionate.
Unless they repent thereafter and mend (their conduct); for God is Oft- Forgiving, Most Merciful
Unless they repent thereafter and mend (their conduct); for Allah is Oft-Forgiving, Most Merciful
وَٱلَّذِینَ یَرۡمُونَ أَزۡوَ ٰجَهُمۡ وَلَمۡ یَكُن لَّهُمۡ شُهَدَاۤءُ إِلَّاۤ أَنفُسُهُمۡ فَشَهَـٰدَةُ أَحَدِهِمۡ أَرۡبَعُ شَهَـٰدَ ٰتِۭ بِٱللَّهِ إِنَّهُۥ لَمِنَ ٱلصَّـٰدِقِینَ ٦
As for those who accuse their own wives of adultery, but have no other witnesses, let each one four times call God to witness that he is telling the truth
Those who accuse their own wives but have no witnesses for them except themselves, then the testimony of each of them is made to swear 4 testimonies by Allah that he is one of those who speaks the truth,
And as for those who accuse their wives and there are not for them witnesses except themselves, the testimony of one of them shall be four testimonies by Allah: that verily he is of the truth-teller
Those who accuse their wives and do not have any witnesses except themselves, should swear four times in the name of God, the testimony of each such person being that he is speaking the truth
Those who accuse their own wives of adultery and have no witness other than themselves, shall swear four times ‘by Allah’ that they are among the truthful ones.
Those who make an accusation against their wives and have no witnesses except themselves, such people should testify four times by Allah that they are telling the truth
As for those who accuse their wives, but have no witnesses except themselves, then the testimony of one of them shall be a fourfold testimony [sworn] by Allah that he is indeed stating the truth
As for those who accuse their own wives of adultery but have no witnesses except themselves, such a person must testify four times swearing by God in each oath that he is indeed speaking the truth
And those who charge their wives of adultery and have no witnesses (to support their charge) except their own selves, let each (husband) bear testimony (repeating it) four times over calling Allah to witness that he is surely of those who speak the truth in (the matter of) charging his wife (of adultery)
And those who cast it up on their wives having no witnesses except themselves, the testimony of one of them shall be to testify by God four times that he is of the truthful
And those who accuse their spouses, and there is not any witnesses for them except themselves, then their individual testimony (is acceptable) if they testify four times (swearing) by God that he is certainly of the truthful ones.
As for the one who accuses his own wife of adultery (without having any witness,) Let him swear four times by God that he is telling the truth
And for those who accuse their spouses, and have in support, no evidence but their own, their solitary evidence can be taken if they bear witness four times with a promise by God that they are solemnly telling the truth
And those who accuse their own spouses but have no witnesses except themselves, then let the testimony of one of them be four oaths by Allah that he is surely of the truthful.
And those who cast (imputation) on their wives and have no witnesses except themselves, then the testimony of one of them shall be to testify four times that, by God, he is of those who speak the truth
And those who accuse their wives and do not have witnesses except their own statements – for such the testimony is that he bear the testimony four times by the name of Allah that he is truthful
And those men who accuse their wives and there are no witnesses for them except themselves, thus the witnessing of one of them counts as four witnessings taking an oath by Allah that He is of those who are truthful.
They who shall accuse their wives of adultery, and shall have no witnesses thereof besides themselves; the testimony which shall be required of one of them shall be, that he swear four times by God that he speaketh the truth
And those who cast charges (accusations, imputations) against their wives and have no witnesses except themselves, then the testimony of one of them shall be to testify four times that, by Allah, he is of those who speak the truth
And those who accuse their wives and have no witnesses except themselves, let them testify by swearing by Allah four times that he is of the truthful
And they who shall accuse their wives, and have no witnesses but themselves, the testimony of each of them shall be a testimony by God four times repeated, that he is indeed of them that speak the truth
And those who accuse their consorts and there is not on their side any witnesses except their own persons, then the testimony of one of these will be uttered as four testimonies to Allah (that) surely he indeed is of those who speak the truth
And those who accuse their spouses—and there be no witnesses but themselves—let the testimony of one of them be four testimonies sworn to God that he is among the ones who are sincere
As for those who accuse their spouses and have no evidence but their own, accept the solitary evidence if each one bears witness four times by Allah that he is telling the truth.
Those men who accuse their own wives but have no witness except themselves, each one of them shall be made to swear four times by Allah that his charge is true
As for those who accuse their own wives but have no witness except themselves, the evidence of one of them is that he shall swear four times by Allah and declare that he is true (in his charge)
And those who accuse their wives and have now witnesses except themselves, let one of them testify four times, bearing Allah to witness, that he is of those who speak the truth
except those who repent after that and mend (themselves),then Allah is certainly Protectively Forgiving, Merciful.
And those who accuse their wives and have no witnesses except themselves, every such accuser should testify four times, bearing Allah to witness, that he is certainly indeed of those who are truthful
And those who accuse their wives (of adultery) and have no witnesses except themselves, the testimony of such a person is to swear (himself) four times by Allah that he is truthful (in his accusation)
And those who accuse their wives, but they have no witnesses except for themselves, then the testimony of one of them is to be equivalent to that of four witnesses if he is swearing by God that he is being truthful
And those who accuse their spouses, but they have no witnesses except for themselves, then the testimony of one of them is to be equivalent to that of four witnesses if it is sworn by God that he is being truthful
And those who accuse their spouses, but they have no witnesses except for themselves, then the testimony of one of them is to be equivalent to that of four witnesses if it is sworn by God that he is being truthful.
And those who blame and accuse their spouses , and (there) were not for them witnesses/testifiers except themselves, so testimony/certification (of) one of them, four testimonies/certifications by God that he truly is from (E) the truthful
And as for those who accuse their own wives [of adultery], but have no witnesses except themselves, let each of these [accusers] call God four times to witness that he is indeed telling the truth
And the ones who throw (accusations) upon their (female) spouses, and do not have witnesses except themselves, then the testimony of one of them shall be four testimonies (i.e., releave) by Allah that surely he is indeed of the sincere
As for those who accuse their wives but have no witnesses except themselves; let the testimony of one of them be four testimonies, (swearing) by Allah that he is of those who speak the truth
Those who accuse their spouses of committing adultery but have no witness except themselves, should testify four times saying, "God is my witness that I am telling the truth"
Those who accuse their wives (of adultery) while they have no witnesses except their own selves, then the evidence of one of them would be to swear four oaths by Allah that he is truthful
As for those who accuse their wives (of committing adultery) but have no witnesses except themselves; let the testimony of one of them be four testimonies , (swearing) by Allâh, that he is of those who speak the truth.
And, if someone accuses his wife (of adultery) and has no witnesses other than himself, then let his testimony be treated as that of four witnesses. (Let him testify four times, saying each time that) he swears by Allah that he speaks the truth
As for those who accuse their wives (of adultery) but have no witnesses except themselves, let the testimony of one of them be four testimonies, (swearing) by Allâh that he is of those who speak the truth.
And when those who accuse their wives of adultery have no witnesses but themselves, then the evidence given by any of them alone shall be accepted if he binds himself by an oath solemnly declared four times in attestation of the truth of his statement
Anyone who accuses his wife but has no witnesses other than himself, let him swear four times by Allah: he is telling the truth,
And those who accuse their wives ˹of adultery˺ but have no witness except themselves, the accuser must testify, swearing four times by Allah that he is telling the truth,
And those who accuse their partners and have no witnesses but themselves, the evidence of any of them will be to witness four times by Allah that he is truthful.
Those who accuse their wives but has no witnesses except themselves, shall each swear four times by God that his charge is tru
As for those who accuse their own spouses, without any other witnesses, then the testimony may be accepted if he swears by GOD four times that he is telling the truth.
As for those who accuse their own wives [of adultery] and have no witnesses except themselves, let each call on God four times to witness that he is telling the truth,
As for those who accuse their wives [of adultery] and have no witnesses except themselves, let each call on God four times to witness that he is telling the truth,
As for those who accuse their spouses, and have no witnesses except themselves, so a witnessing of one of them by Allah is equivalent to four witnessings that he is among the truthful ones.
And (as for) those who accuse their wives (with adultery), and have (in support) no witness except themselves, then the testimony of one of them (shall be taken) four times (swearing) by Allah that verily he is of the truthful (ones)
And as for those who accuse their own wives [of adultery], but have no witnesses except themselves, let each of them call God four times to witness that he is indeed telling the truth;
As for those who accuse their wives, but have no witnesses except themselves, then let the accuser call Allah four times to Witness that he is indeed telling the truth
And (as for) those who accuse their wives and have no witnesses except themselves, the evidence of one of these (should be taken) four times, bearing Allah to witness that he is most surely of the truthful ones
And as for those who charge their wives with adultery and have no witnesses except themselves - the evidence of anyone of such people shall suffice if he bears witness four times in the name of ALLAH solemnly affirming that he is of those who speak the truth
And as for those who accuse their wives and have no witnesses but themselves, then the testimony of one of them shall be four testimonies, swearing by God that he is among the truthful
And for those who start a case (of adultery) against their wives, and do not have witnesses (in support) except their own (testimony)— (Then, the) only evidence (from such a man is) if he testifies (under oath) four times, by Allah that he is honestly saying the truth
If a man accuses his wife, but has no witnesses except himself, he must swear by God four times that he is truthful.
As for those who accuse their own spouses, but have no witnesses except themselves, the testimony of one of them is equivalent to four testimonies, if he swears by God that he is truthful
And those who accuse their wives [of adultery] and have no witnesses except themselves - then the witness of one of them [shall be] four testimonies [swearing] by Allah that indeed, he is of the truthful
And those who accuse their wives and have no witnesses except themselves, then the testimony of one of them shall be to testify four times that by God, indeed, he is surely of the truthful;
And for those who launch a charge against their spouses, and have (in support) no evidence but their own,- their solitary evidence (can be received) if they bear witness four times (with an oath) by God that they are solemnly telling the truth
And for those who launch a charge against their spouses, and have (in support) no evidence but their own,- their solitary evidence (can be received) if they bear witness four times (with an oath) by Allah that they are solemnly telling the truth
وَٱلۡخَـٰمِسَةُ أَنَّ لَعۡنَتَ ٱللَّهِ عَلَیۡهِ إِن كَانَ مِنَ ٱلۡكَـٰذِبِینَ ٧
and, the fifth time, call God to reject him if he is lying
and the 5th (testimony) is that the Curse of Allah is on him, if he is of those who tells a lie (against her).
And the fifth, that the curse of Allah be upon him if he be of the liars
And (swear) a fifth time that if he tell a lie the curse of God be on him
And the fifth time that Allah’s curse may be upon him if he is of the liars.
and a fifth time that Allah´s curse will be upon them if they are lying.
and a fifth [oath] that Allah’s wrath shall be upon him if he were lying
And the fifth time, that God’s curse be upon him if he is lying
And the fifth (time he should say on oath) that Allah's wrath be upon him if he be of the liars
and a fifth time, that the curse of God shall be upon him, if he should be of the liars
And the fifth (oath) that God’s curse be on him if he is of the liars.
He has to swear the fifth time, mentioning that if his testimony is false, may God never forgive him (and send him directly to the Hell.
And the fifth promise should be that they solemnly invoke the curse of God on themselves if they are lying
And the fifth is: may Allah’s curse indeed be upon him if he is of the liars.
and the fifth testimony shall be that the curse of God shall be on him if he be of those who lie
And the fifth time, that the curse of Allah be upon him if he is a liar
And in the fifth time [he should assert] that let Allah’s curse be on him if he is of those who are the liars.
And the fifth time that he imprecate the curse of God on him, if he be a liar
And a fifth, to invoke the curse of Allah on him if he be of those who lie
and the fifth time, that the curse of Allah shall be upon him, if he should be of the liars
And the fifth time that the malison of God be upon him, if he be of them that lie
And the fifth (testimony) that Allah’s curse (be) on him if he is out of those who lie and speak not the truth
and a fifth that the curse of God be on him, if he had been among the ones who lie.
The fifth time he invokes the blame of Allah on himself if he is lying.
and the fifth time calling down upon himself the curse of Allah if he is lying
Then the fifth time he shall declare that Allah´s curse be upon him if he be false (in his charge)
And the fifth (time) that the curse of Allah be on him, if he is of those who lie
And those who accuse their wives and have no witnesses except themselves, then the testimony of one of them (maybe accepted if) he bears witness (by swearing) four times by Allah that he is certainly of those who are truthful,
And, fifth, that the curse of Allah be on him if he is of those that lie
And the fifth time (to say) that Allah’s curse be upon him if he is a liar
And the fifth shall be God's curse upon him if he is one of those lying
And the fifth shall be the curse of God upon him if he is of the liars
And the fifth shall be the curse of God upon him if he is of the liars.
And the fifth that God's curse/torture (is) on him, if he was from the liars/deniers/falsifiers
and the fifth time, that God’s curse be upon him if he is telling a lie
And the fifth (testimony) that the curse of Allah shall be upon him in case he is of the liars
And yet a fifth, invoking the curse of Allah on him if he is of those who lie
They should say on the fifth time, "Let God's curse be upon me if I am a liar"
and the fifth (oath) that Allah‘s curse be on him if he is one of the liars
The fifth (testimony should be) that the curse of Allâh will be upon him in case he is one of those who lie (against her).
And the fifth time, (let him say) that the curse of Allah be upon him if he was lying
The fifth (testimony should be) that the curse of Allâh will be upon him in case he is one of those who lie (against her).
Then the fifth object to which he is sworn is that of an invocatory prayer inviting Allah's curse upon himself if he were lying
and the fifth time he says, Allah’s curse be upon him if he is lying.
and a fifth oath that Allah may condemn him if he is lying.
And a fifth time that the curse of Allah shall be upon him if he is a liar.
and in a fifth time call down upon himself the curse of God if he is lying
The fifth oath shall be to incur GOD's condemnation upon him, if he was lying.
and the fifth [testimony will be] that the curse of God be upon him should he be lying.
and the fifth [testimony will be] that the curse of God is upon him should he be lying.
And the fifth time, that Allah’s curse be upon him, if he is among the liars.
And the fifth (oath to be) that the curse of Allah be on him if he is one of the liars
and the fifth time, that God's curse be upon him if he is telling a lie.
And the fifth time, that Allah may reject him if he is telling a lie
And the fifth (time) that the curse of Allah be on him if he is one of the liars
And the fifth time that ALLAH's curse be upon him if he be of the liars
and the fifth shall be that the curse of God be upon him if he is among the liars
And the fifth (oath should be) that he truly bring the curse of Allah upon himself if he is telling a lie
On the fifth instance, he must invoke God’s curse upon himself if he’s lying.
And the fifth time, that God's curse be upon him, if he is a liar
And the fifth [oath will be] that the curse of Allah be upon him if he should be among the liars
And the fifth that the curse of God be on him if he is of the liars.
And the fifth (oath) (should be) that they solemnly invoke the curse of God on themselves if they tell a lie
And the fifth (oath) (should be) that they solemnly invoke the curse of Allah on themselves if they tell a lie
وَیَدۡرَؤُا۟ عَنۡهَا ٱلۡعَذَابَ أَن تَشۡهَدَ أَرۡبَعَ شَهَـٰدَ ٰتِۭ بِٱللَّهِ إِنَّهُۥ لَمِنَ ٱلۡكَـٰذِبِینَ ٨
punishment shall be averted from his wife if she in turn four times calls God to witness that her husband is lyin
But the punishment (of stoning to death) shall avert from her, if she testifies 4 testimonies by Allah that he (her husband) is one of those who tells a lie,
And it will revert the chastisement from her if she testifieth by Allah four times that verily he is of the liars
The woman's punishment can be averted if she swears four times by God as testimony that her husband is a liar
(And the woman in defense) shall ward off the punishment from herself by swearing four times ‘by Allah’ that he is a liar.
And the punishment is removed from her if she testifies four times by Allah that he is lying
The punishment shall be averted from her by her testifying with four oaths [sworn] by Allah that he is indeed lying
But the punishment will be averted from the wife if she testifies four times by swearing by God in each oath that the man is surely telling a lie
But it shall avert the punishment from her (- the wife) if she calling Allah to witness testifies four times over that he is of the liars (in bringing this charge against her)
It shall avert from her the chastisement if she testify by God four times that he is of the liars
And it will prevent the punishment from her if she testifies four times (swearing) by God that indeed he is of the liars.
If the accused wife wants to escape the punishment, she should swear four times by God that her husband is giving a false testimony
But it would avert the punishment from the wife, if she bears witness four times with a promise by God, that her husband is telling a lie
But what averts punishment from her is that she testifies under oath four times by Allah that he is surely of the liars,
And it shall avert the punishment from her if she bears testimony four times that, by God, he is of those who lie
And the punishment shall be averted from the woman if she bears the testimony four times by the name of Allah, that the man is a liar
And it pushes away the punishment from her [the wife] if she bears witness four times by Allah that truly he is of those who are liars.
And it shall avert the punishment from the wife, if she swear four times by God that he is a liar
And it shall avert the punishment from her if she bears testimony four times that, by Allah, he is of those who lie
But the punishment will be averted from her if she swears four times that he is of the liars
But it shall avert the chastisement from her if she testify a testimony four times repeated, by God, that he is of them that lie
And it shall avert the Azaab [punishment (of flogging)] from her, if she bears witness four times to Allah, (that) certainly he (i.e., her husband) is indeed out of those who tell lies
And it will drive off the punishment from her if she bears witness with four testimonies sworn to God that he is among the ones who lie
Punishment would be averted from (the wife) if she bears witness four times by Allah that (her husband) is telling a lie.
As for the wife, the punishment shall be averted from her if she swears four times by Allah that his (her husband's) charge is fals
(As for the woman), it shall avert the punishment from her if she swears four times by Allah that the man is false (in his charge
And it shall avert the chastisement from her, if she testify four times, bearing Allah to witness, that he is of those who lie
and the fifth (time) that Allah's curse be on him if he is of those who lie.
And, to avert the punishment from her, she has to testify four times, bearing Allah to witness, that he is certainly indeed of those that lie
And (similarly) this can avert punishment from that (woman too) if she (herself) gives evidence, swearing four times by Allah that he (the husband) is a liar (in accusing her)
And the punishment will be averted from her if she testifies four times by God that he is of the liars
And the punishment will be averted from her if she bears witness four times by God that he is of the liars
And the punishment will be averted from her if she bears witness four times by God that he is of the liars.
And pushes away/repels the torture from her that she witnesses/testifies four testimonies/certifications by God that he truly is from (E) the liars/deniers/falsifiers
But [as for the wife, all] chastisement shall be averted from her by her calling God four times to witness that he is indeed telling a lie
And it shall shove off (i.e., releave) the torment from her that she testifies four testimonies (i.e., oaths) by Allah that surely he is indeed of the liars
And it shall avert the punishment from her if she bear witness before Allah four times that the thing he saith is indeed false
The spouse will be acquitted of the punishment if she challenges his testimony by saying four times, "God is my witness that he is a liar"
And it will remove the punishment from the woman if she swears four oaths by Allah that he (the accuser husband) is certainly one of the liars
However, in order for her to be prevented from punishment, she should testify by Allâh four times that he is telling lie (against her).
And the wife´s punishment would be called off, if she testifies four times, (saying) that she swears by Allah, that he (her husband) is lying
However, in order for her to be prevented from punishment, she should testify by Allâh four times that he is telling lie (against her).
And the expedient which would avert her -the wife's- punishment is that she binds herself by an oath solemnly declared four times in attestation of the falsity of his - her husband's - statement
Punishment will be averted from her if she also swears by Allah four times that he is lying,
For her to be spared the punishment, she must swear four times by Allah that he is telling a lie,
And the punishment is averted from her if she witnesses four times by Allah that he is a liar.
But if his wife swears four times by God that his charge is false
She shall be considered innocent if she swears by GOD four times that he is a liar.
But she will not be punished if she gives four testimonies with God as her witness that he is lying,
But she will not be punished if she gives four testimonies with God as her witness that he is lying,
And will ward off her torment, that she witnesses four witnessings, by Allah, that he is among the liars.
And it shall avert the punishment from her if she bears witness four times (swearing) by Allah that verily he is one of the liars
However, punishment is averted from her if she calls God four times to witness that he is indeed telling a lie;
But punishment shall be averted from her if she calls Allah four times as Witness that he is indeed telling a lie
And it shall avert the chastisement from her if she testify four times, bearing Allah to witness that he is most surely one of the liars
But it shall avert the punishment from her if she bears witness four times in the name of ALLAH that he is of the liars
And the punishment shall be averted from her should she give four testimonies, swearing by God that he is among the liars
But it would save the punishment on the wife, if she testifies (under oath) four times, by Allah, that (her husband) is telling a lie
Her punishment will be averted if she swears four times by God that he’s lying.
But punishment shall be averted from her, if she swears four times by God, that he is a liar
But it will prevent punishment from her if she gives four testimonies [swearing] by Allah that indeed, he is of the liars
And it shall avert the punishment from her if she bears testimony four times that, by God, indeed, he is surely of the liars;
But it would avert the punishment from the wife, if she bears witness four times (with an oath) By God, that (her husband) is telling a lie
But it would avert the punishment from the wife, if she bears witness four times (with an oath) By Allah, that (her husband) is telling a lie
وَٱلۡخَـٰمِسَةَ أَنَّ غَضَبَ ٱللَّهِ عَلَیۡهَاۤ إِن كَانَ مِنَ ٱلصَّـٰدِقِینَ ٩
and, the fifth time, calls God to reject her if he is telling the truth
and the 5th (testimony) is that the anger of Allah be upon her if he (her husband) is one of those who speaks the truth.
And the fifth that Allah's wrath be upon her if he is of the truthtellers
Her fifth oath being that the curse of God be on her if her husband should be speaking the truth
And the fifth time that Allah’s curse may be upon her if he is of the truthful.
and a fifth time that Allah´s anger will be upon her if he is telling the truth.
and a fifth [oath] that Allah’s wrath shall be upon her if he were stating the truth
And the fifth time, that the wrath of God be upon her if the man is speaking the truth
And the fifth (time she should say on oath) that the wrath of Allah be upon her if he (- her husband) has spoken the truth (about her)
and a fifth time, that the wrath of God shall be upon her, if he should be of the truthful
And the fifth (oath) that God’s anger be on her if he is of the truthful ones.
Then she should swear for the fifth time, mentioning that if her testimony is false, may God’s anger be upon her. (Although it is horrible to be subjected to the Lord’s anger, it is better than not having any opportunity for forgiveness as is the case of the man’s fifth time’s swearing.
And the fifth promise should be that she solemnly invokes the punishment of God on herself if her accuser is telling the truth
while the fifth is: may Allah’s wrath indeed be upon her if he is of the truthful.
and the fifth that the wrath of God shall be on her if he be of those who speak the truth
And the fifth time, that the wrath of Allah be upon her if the man is truthful
And the fifth time [she should assert] that let Allah’s anger be on her if he is of those who are the truthful.
and if the fifth time she imprecate the wrath of God on her, if he speaketh the truth
And the fifth that the wrath of Allah shall be on her if he be of those who speak the truth
and on the fifth time the Wrath of Allah shall be upon her if he is of the truthful
And a fifth time to call down the wrath of God on her, if he have spoken the truth
And the fifth (testimony) that the wrath of Allah (be) upon her if he (i.e., her husband) is out of those who speak the truth. [Please note that in the law of evidence there is no difference between a male and a female. Rather, when both give identical evidence the punishment gets averted from the female — indicating that the evidence given by her has more credence and it prevails over the evidence given by her husband. Also note that ‘curse of Allah’ has been mentioned to warn the male, while much milder phrase ‘wrath of Allah’ has been used to warn the female. And the most important point evident and manifest over here is that the word Azaab in Verse No. 2 and Verse No. 8 refers to one and the same punishment — ‘to flog one hundred stripes in public.’ Allah’s Book makes no distinction between a married and an unmarried person, or between a male and a female regarding this punishment. No punishment, other than flogging, is mentioned for Zina anywhere, throughout the Text of Al-Kitab. We must now ponder as to why Allah placed the first verse in this Surah which acts as a pre-amble as well as a warning. Allah, the All-Knowing and All-Aware knew beforehand that books written and produced by humans would attempt to override the ordainments of the Book of Allah and create confusion about the law of punishment applicable to Zina.]
and the fifth, that the anger of God be on her if he had been among the ones who are sincere.
The fifth time she invokes the blame of Allah on herself if he is telling the truth.
and the fifth time calls down the wrath of Allah on herself if his charge is true
and the fifth time she invokes Allah´s wrath upon herself, if he be true (in his charge)
And the fifth (time) that the wrath of Allah to be on her, if he is of those who speak the truth
And it shall turn off the punishment from her if she testifies (and) bears witness (by swearing) four times by Allah that he is certainly of those who lie,
And, fifth, that the wrath of Allah be on her if he is of those that are truthful
And the fifth time (to say) that Allah’s wrath be upon her if he (the husband) is truthful
And the fifth shall be that God's curse is upon her if he is speaking the truth
And the fifth shall be the curse of God upon her if heis speaking the truth
And the fifth shall be the curse of God upon her if he is speaking the truth.
And the fifth, that God's anger (is) on her if he was from the truthful
and the fifth [time], that God’s curse be upon her if he is telling the truth
And the fifth (testimony) that the anger of Allah shall be upon her in case he is of the sincere
And a fifth (time) that the wrath of Allah be upon her if he speaketh truth
On the fifth time she should say, "Let the curse of God be upon me if what he says is true."
and the fifth (oath) that Allah‘s wrath be on her if he is one of the truthful
The fifth (testimony should be) that the wrath of Allâh will abide upon her in case he speaks the truth.
And the fifth time (let her say) that the wrath of Allah may befall her if her husband is telling the truth
The fifth (testimony should be) that the wrath of Allâh will descend upon her in case he speaks the truth.
And the fifth object to which she is sworn is that of an invocatory prayer inviting the wrath of Allah upon herself if he were telling the truth
and the fifth time that Allah’s wrath be upon her if he is telling the truth.
and a fifth oath that Allah may be displeased with her if he is telling the truth.
And a fifth time that the anger of Allah shall be upon her if he is truthful.
and in a fifth time call down His curse upon herself if it be true, she shall receive no punishment.¹
The fifth oath shall incur GOD's wrath upon her if he was telling the truth.
and the fifth [testimony will be] that the wrath of God be upon her should he be truthful.
and the fifth [testimony will be] that the wrath of God is upon her should he be truthful.
And the fifth time, that Allah’s wrath be upon her, if he is among the truthful ones.
And the fifth (oath) should be that the wrath of Allah be upon her if he is of the truthful (ones)
and the fifth time, that God's wrath be upon her if he is telling the truth.
And the fifth time, that Allah may reject her if he is telling the truth. (The court shall then punish neither the husband nor the wife and it infers that the same procedure applies if the wife accuses her husband)
And the fifth (time) that the wrath of Allah be on her if he is one of the truthful
And the fifth time that the wrath of ALLAH be upon her if he has spoken the truth
and the fifth that God’s Wrath shall come upon her if he is among the truthful
And the fifth (oath should be) that she truly brings the Anger of Allah upon herself if (her husband) is telling the truth
On the fifth occasion, she must invoke God’s wrath upon herself, if he is truthful.
And the fifth time, that God's wrath be upon her, if he is truthful
And the fifth [oath will be] that the wrath of Allah be upon her if he was of the truthful
And the fifth that the wrath of God be on her if he is of the truthful.
And the fifth (oath) should be that she solemnly invokes the wrath of God on herself if (her accuser) is telling the truth
And the fifth (oath) should be that she solemnly invokes the wrath of Allah on herself if (her accuser) is telling the truth
وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَیۡكُمۡ وَرَحۡمَتُهُۥ وَأَنَّ ٱللَّهَ تَوَّابٌ حَكِیمٌ ١٠
If it were not for God’s bounty and mercy towards you, if it were not that God accepts repentance and is wise . . .
And had it not been for the Grace of Allah and His Mercy on you (that you have a solution of this situation), and that Allah is the One Who accepts repentance, the All-Wise.
And had it not been for the grace of Allah and His mercy unto you and that Allah is Relenting, Wise, ye had been lost
(This would not have been possible) if the grace and benevolence of God were not upon you; but God is compassionate and wise
What if Allah’s bounty and grace had not been upon you and Allah had not been the Tawwab and the Hakim!
Were it not for Allah´s favour to you and His mercy ...and that Allah is Ever-Returning, All-Wise.
Were it not for Allah’s grace and His mercy upon you, and that Allah is all-clement, all-wise. . .
Were it not for God’s bounty grace and favor upon you, and His mercy, and that God is One Who opens a way to repentance and truly returns repentance it with liberal forgiveness and additional reward, and All-Wise, (you could not resolve your problems justly and wisely)
But for Allah's grace and His mercy (which rests) upon you and (but for the fact) that Allah is Oft-Returning (with compassion), All-Wise (you would have come to grief)
But for God's bounty to you and His mercy and that God turns, and is All-wise -
And if it was not for God’s grace and mercy on you (you would be in trouble). God is the acceptor of repentance and wise.
Had it not been for the Grace of God and His Mercy on you (you would have been punished immediately without having a chance to repent.) Thus God, the Most Wise (gives you the good news that He) is the One Who accepts (the sincere) repentance
If it were not for God's grace and mercy on you, and if God were not Oft-Returning, Full of Wisdom, you would be ruined indeed
And were it not for Allah’s grace upon youpl, and His mercy, and that Allah is the Granter and Accepter of repentance, All-Wise...
And were it not for God's grace upon you and His mercy, and that God is relenting, wise ..
And were it not for Allah’s munificence and His mercy upon you and that Allah is the Acceptor of Repentance, the Wise – He would then have unveiled you
And was it not for the favor of Allah and His mercy upon you and that Allah is Acceptor of repentance, All-wise.
If it were not for the indulgence of God towards you, and his mercy, and that God is easy to be reconciled, and wise; He would immediately discover your crimes
And were it not for the grace of Allah upon you and His mercy unto you, and that Allah is Relenting, Wise (he would have been ruined)
If it were not for the bounty of Allah to you and His Mercy, and that Allah turns, and is the Wise
And but for the goodness and mercy of God towards you, and that God is He who loveth to turn, Wise . . . .
And if (there is) not the Grace of Allah over you, and His Mercy (you would be disturbing your marital lives and breahead of state up your families without reason) — and that Allah is the One Who accepts repentance, the All-Wise
And if it were not for the grace of God on you and His mercy and that God is Accepter of Repentance, Wise—
What if it were not for Allah’s grace and mercy on you? Allah is Most Responsive, Perfectly Wise.
If it were not for Allah’s grace and mercy upon you, you would have no method of handling these situations. Allah is the Acceptor of Repentance, All-Wise
If Allah had not shown you His grace and mercy and if Allah had not been most Forgiving and All-Wise, (you would have been in a great fix because of accusing your wives)
And were it not for Allah’s grace upon you and His mercy -- and that Allah is Oft-returning (to mercy) Wise
and the fifth (time), that Allah's anger be upon her if he is of those who are truthful.
And had it not been for Allah's favour upon you and His mercy...! And had it not been that Allah is Acceptor of repentance, Wise...!!h
And had there not been Allah’s grace and mercy upon you, (then you would have been more perturbed under such circumstances) and Allah is surely Most Relenting, All-Wise
All this is from God's favour upon you and His mercy. And God is Forgiving, Wise
All this is from the grace of God upon you and His mercy. And God is Forgiving, Wise
All this is from the grace of God upon you and His mercy. And God is Forgiving, Wise.
And where it not for God's grace/blessing on you and His mercy, and that God (is) forgiving, wise/judicious
AND WERE it not for God’s favour upon you, [O man,] and His grace, and that God is a wise acceptor of repentance...
And had it not been for the Grace of Allah to you and His mercy, and that Allah is Superbly Relenting, (and) Ever-Wise, (He would have punished you)
And had it not been for the grace of Allah and His mercy unto you, and that Allah is Clement, Wise, (ye had been undone)
Had it not been for God's favors and mercy upon you (your life would have been in chaos). God accepts repentance and He is All-wise
Had it not been for the grace of Allah upon you, and His mercy, and (had it not been) that Allah is Most-Relenting, All-Wise, (you would have faced severe hardships)
Had it not been for the Bounty of Allâh and His Mercy toward you, (you would have gone astray). Indeed, Allâh is Oft-Returning unto Mercy, the All-Wise.
(You would have erred) had it not been for the favors of Allah and His mercy upon you; and also the fact that Allah is the most Forgiving and the Wisest
Had it not been for the Bounty of Allâh and His Mercy toward you, (you would have fallen away from the Faith). Indeed, Allâh is Oft-Returning unto Mercy, the All-Wise.
And had it not been for Allah's efficacious grace and mercy abounding in you he would not have granted people respite... But Allah is Tawabun (accepts repentance and the atonement made by the people). And Hakimun (the Source of wisdom and wise mysterious dispensations)
Imagine the consequences, if it were not for Allah’s grace towards you and His kindness. Allah is Relenting, Wise
˹You would have suffered,˺ had it not been for Allah’s grace and mercy upon you, and had Allah not been Accepting of Repentance, All-Wise.
And you depend on Allah´s favour and mercy upon you and that Allah is accepting and wise.
And but for God‘s grace and compassion for you, His forgiveness and His wisdom . .
This is GOD's grace and mercy towards you. GOD is Redeemer, Most Wise.
Were it not for God's favor to you and His mercy...and because God is accepting of repentance and Wise
Were it not for God’s favor to you and His mercy…and because God is accepting of repentance and Wise?
And if not for Allah’s bounty be upon you, and His mercy, and surely Allah is Repented, Wise.
And had it not been Allah's grace and His mercy on you, and that Allah is Oft-Pardoning, All-Wise, (you would have been ruined and undone)
Were it not for God's favour upon you and His grace, and that God is the One who accepts repentance, the Wise...!
And were it not for Allah's Favor upon you and His Grace upon you, and that Allah is Clement, Wise
And were it not for Allah's grace upon you and His mercy-- and that Allah is Oft-returning (to mercy), Wise
And were it not for ALLAH's grace and HIS mercy upon you, and that ALLAH is compassionate and Wise, you would have come to grief
And were it not for God’s Bounty upon you, and His Mercy, and that God is Relenting, Wise
If it was not because of Allah’s grace and mercy upon you, (a painful penalty would have overtaken you): And Allah forgives and accepts repentance (Tawwab), Full of Wisdom (Hakeem)
But for God’s grace and mercy upon you, and that God is Accepting of Repentance, Wise.
Were it not for God's grace upon you, and His mercy, and that God is Conciliatory and Wise
And if not for the favor of Allah upon you and His mercy... and because Allah is Accepting of repentance and Wise
And were it not for God's grace upon you and His mercy, and that God is relenting, wise.
If it were not for God's grace and mercy on you, and that God is Oft- Returning, full of Wisdom,- (Ye would be ruined indeed)
If it were not for Allah's grace and mercy on you, and that Allah is Oft-Returning, full of Wisdom,- (Ye would be ruined indeed)
2
A'ishah's Slanderers
إِنَّ ٱلَّذِینَ جَاۤءُو بِٱلۡإِفۡكِ عُصۡبَةࣱ مِّنكُمۡۚ لَا تَحۡسَبُوهُ شَرࣰّا لَّكُمۖ بَلۡ هُوَ خَیۡرࣱ لَّكُمۡۚ لِكُلِّ ٱمۡرِىࣲٕ مِّنۡهُم مَّا ٱكۡتَسَبَ مِنَ ٱلۡإِثۡمِۚ وَٱلَّذِی تَوَلَّىٰ كِبۡرَهُۥ مِنۡهُمۡ لَهُۥ عَذَابٌ عَظِیمࣱ ١١
It was a group from among you that concocted the lie––do not consider it a bad thing for you [people]; it was a good thing––and every one of them will be charged with the sin he has earned. He who took the greatest part in it will have a painful punishment
Surely! Those who brought forth the slander (against Aisha, the wife of the Prophet) are a group among you. Consider it is not a bad thing for you but it is a good (lesson) for you. Every person among them (who took part) has earned its sin, and as for the one among them who had the greater share (leading part) in it, shall have a great punishment.
Verily those who brought forward the calumny were a small band among Deem it not an evil for you; nay, it was good for you. Unto every one of them shall be that which he hath earned of the sin, and he among them who undertook the bulk of it---for him shall be a torment mighty
Those who spread lies were a clique among you. Do not think that it was bad for you: In fact it has been good for you. Each of them will pay for the sin he has committed, and he who had greater share (of guilt) will suffer grievous punishment
Indeed, those (hypocrites) who came to you with that slander (in regards to Aisha r.a.) is a group among you who have come together only to accuse. Do not think it (that slander against you) is harmful to you! On the contrary, it is beneficial for you... Each one of them shall be held to account of their own crime. And their ringleader, who took the greater part of the crime, shall be subject to great suffering.
There is a group of you who propagated the lie. Do not suppose it to be bad for you; rather it is good for you. Every one of them will incur the evil he has earned and the one who took it on himself to amplify it will receive a terrible punishment.
Indeed those who initiated the calumny are a band from among yourselves. Do not suppose it is bad for you. Rather it is for your good. Each man among them bears [the onus for] his share in the sin, and as for him who assumed its major burden from among them there is a great punishment for him
Surely those who invented and spread the slander (against ‘A’ishah, the Messenger’s wife) are a band from among you. However, do not deem this incident an evil for you; rather, it is good for you. (As for the slanderers:) every one of them has accumulated sin in proportion to his share in this guilt, and he who has the greater part of it will suffer a tremendous punishment
Verily, those (- hypocrites) who brought the false accusation (against aishah, the wife of the Prophet), are a section of your own people. Do not think this (- incident) to be bad for you, rather it is good for you. (As for the accusers,) everyone of them shall receive (his due punishment according to) that which he has accomplished in the form) of sin. As for him (- Abdullah bin Ubayy bin Salul) who among them took the principal part thereof (in fabricating and spreading malicious scandal against her) there awaits him a grievous punishment
Those who came with the slander are a band of you; do not reckon it evil for you; rather it is good for you. Every man of them shall have the sin that he has earned charged to him; and whosoever of them took upon himself the greater part of it, him there awaits a mighty chastisement
Those who brought the lie (and accusation) were a group of you. Do not think that it (the accusation) is bad for you, but it is good for you. For every one of them earned a share of the sin, and the one among them who had greatest (share) of it, will have a great punishment.
A gang among you came up with the slander (against your wife Aisha.) Do not consider this slander as counter-productive. As a matter of fact, it has been a blessing in disguise for you (to know the hypocrites.) Those who took any part in this have their share of the sin and the one who has been the most adamant shall have a terrible punishment
Those who brought forward the lie are a group among you. Do not think it is bad for you, in the contrary, it is good for you. To every person among them will come the punishment of the harmful deeds that he earned, and to him who took on himself the lead among them, will be a terrible penalty
Indeed, those who produced the fabrication are a band of you. Do not consider it bad for youpl; rather, it is good for you. For each person of them is whatever sin he has earned, yet the one who played the major role—for him is a great punishment.
Verily, those who bring forward the lie, a band of you,- reckon it not as an evil for you, nay, it is good for you; every man of them shall have what he has earned of sin; and he of them who managed to aggravate it, for him is mighty woe
Indeed those who have brought this great accusation are a group from among you; do not consider it bad for you; on the contrary, it is good for you; for each man among them is the sin that he has earned; and for the one among them who played the greatest part in it – for him is a terrible punishment
Truly those who came with slander, they are a party among you. Do not count it as evil for you. Nay it is good for you. Unto everyone will be assigned the reward of that which he earned from the sin but the one who was responsible for the greater part of it among them, for him is an awful punishment.
As to the party among you who have published the falsehood concerning Ayesha, think it not to be an evil unto you: On the contrary, it is better for you. Every man of them shall be punished according to the injustice of which he hath been guilty; and he among them who hath undertaken to aggravate the same, shall suffer a grievous punishment
Verily, those who spread the slander are a gang among you. Deem it not as an evil for you. Nay, it is good for you. Every man of them shall have what he has earned of sin; and he among them who had the greater share (took the lead), for him is an awful d
those who came with the slander were a number of you. Do not regard it evil for you, rather it is good for you. Every person of them shall have the sin that he has earned charged to him. As for he who took upon himself the greater part there is a mightier punishment
Of a truth, they who advanced that lie were a large number of you; but regard it not as an evil to you. No, it is an advantage to you. To every man among them shall it be done according to the offence he hath committed; and as to that person among them who took on himself to aggravate it, a sore punishment doth await him
Verily, those who came forward with the slander (a false charge against a chaste personality) are a small group out of you people. Don’t regard it something detrimental or evil for you. Nay, it is positive for you. For every man among them (will come the recompense for) that which he earned of the sin. And that one amongst them who picked up and brought forward the most serious (aspect) of that (slander) — for him is a most serious punishment
truly, those who drew near with the calumny are many among you. Assume it not worse for you. Nay! It is good for you. To every man of them is what he deserved of sin. And as for those who turned away towards the greater part from among them, there will be a tremendous punishment for him.
Truly, those who produced the lie [claiming that Aishah, wife of the Prophet, had been unfaithful to him] are a group among you. Do not think it is bad for you. On the contrary, it is good for you. Every person among them will reap what he/she earned from the sin. The one who started the gossip among them will be harshly penalized.
Those who concocted the slander are from a clique among you. Do not regard this incident as only an evil, for it also contains a good lesson for you. Whoever took any part in this sin, has earned his share accordingly, and the one who took on himself the leading part, shall have a terrible punishment
Those who have invented the slander, are some of your own people. You should not, however, regard this matter as evil for it has good in it for you. Whoso took any part in this, he earned his share of the sin accordingly, and the one, who had the greatest share of responsibility in it, shall have a terrible punishment
Surely they who concocted the lie are a party from among you. Deem it not an evil to you. Nay, it is good for you. For every man of them is what he has earned of sin; and as for him among them who took upon himself the main part thereof, he shall have a grievous punishment
And had the grace of Allah not been on you with His mercy, and that Allah is the Accepter of repentance, Wise, (then you would have been at a loss). (R 1)
Indeed, those who came up with the canard are a group from among you. Consider it not bad for you; nay, it is good for you. For every one of them is what he has earned of the sin. And he who took the main part therein — for him is a great punishment
Surely those who fabricated the accusation (against ‘A’isha the truthful, the pure, the chaste—may Allah be well pleased with her) were (also) a party from amongst you. Do not consider this (slander account) as a bad thing for you. It has rather (turned out to be) good for you.* Every one of them has a share in the sin as much as he has earned it, but whoever has had a major share in this (false accusation), for him is a terrible torment
Those who have brought forth the false accusation were a group from within you. Do not think it is bad for you, for it is good for you. Every person amongst them will have what he deserves of the sin. And as for he who had the greatest portion of it, he will have a great retribution
Those who have brought forth the false accusation were a group from among you. Do not think it is bad for you, for it is good for you. Every person among them will have what he deserves of the sin. And as for he who had the greatest portion of it, he will have a great retribution
Those who have brought forth the false accusation were a group from among you. Do not think it is bad for you, for it is good for you. Every person among them will have what he deserves of the sin. And as for he who had the greatest portion of it, he will have a great retribution.
That those who came with the lies/falsehood a group/band/company from you, do not think/suppose it (is) bad/evil/harm for you, rather/but it is best for you to each/every human from them what he earned/gained from the sin/crime; and who followed his arrogance/great sin from them (there is) for him a great torture
Verily, numerous among you are those who would falsely accuse others of unchastity: [but, O you who are thus wronged,] deem it not a bad thing for you: nay, it is good for you! [As for the slanderers,] unto every one of them [will be accounted] all that he has earned by [thus] sinning; and awesome suffering awaits any of them who takes it upon himself to enhance this [sin]
Surely the ones who came with the falsehood are a band of you; do not reckon it evil for you; no indeed, it is charitable for you. Every person of them will have whatever vice he earned (charged) to him; and whoever of them took upon himself the greater part of it, he will have a tremendous torment
Lo! they who spread the slander are a gang among you. Deem it not a bad thing for you; nay, it is good for you. Unto every man of them (will be paid) that which he hath earned of the sin; and as for him among them who had the greater share therein, his will be an awful doom
Those of you who have brought forward a false report (against Aisha) do not think that it will harm you. Rather it will be a benefit to you. Each one of you will face the result of his sin. The one among the group who was the chief instigator will face a great torment
Those who have come up with the false imputation are a gang among you. Do not think it is bad for you; rather, it is good for you. Every one of them is liable for what he earned of the sin. And the one who played the major role in it, for him there is a mighty punishment
Absolutely! Those who brought forth the calumny (against Ā’ishah bint Abī Bakr) are a gang among you. Consider it not as an evil thing for you. Nay, it is good (lesson) for you. Every man of them will have what he has earned of the iniquity. And (as for) him who took upon himself the greater part of it will be subjected to a tremendous punishment (in the ‘Hereafter’).
Those who brought up a slanderous lie (against the messenger´s wife) are but a small faction amongst you. Do not consider it bad for yourself. Rather, it is beneficial for you! Each of them is liable for the sin to the extent of his involvement. But the greatest torment is for the one among them who assumed the major responsibility
Indeed! Those who brought forth the calumny (against Ā’ishah bint Abī Bakr) are a gang among you. Don’t consider it as an evil thing for you, rather it is good (lesson) for you. Every one of them will have what he has earned of the iniquity. And (as for) him who took upon himself the greater part of it will be subjected to a tremendous punishment.
Indeed, those who have invented the lie -to defame the virtuous woman- are a group of people among you. Do not consider the incident a misfortune that has befallen you, on the contrary, it is to your advantage that it came out to light instead of being whispered about with bated breath. Every one of those involved in discrediting the faith shall be requited with what is commensurate with his share in the falsified incident. As to him whose spirit has moved him to lead the imprudent move* he shall suffer the torment laid upon the damned
Those who planned the slander were a handful of you, don’t consider it bad for you; in fact, it’s good for you. Each person among them will bear the consequence of his part in the sin; and the one who played the leading role will receive a mighty punishment.
Indeed, those who came up with that ˹outrageous˺ slander are a group of you. Do not think this is bad for you. Rather, it is good for you. They will be punished, each according to their share of the sin. As for their mastermind, he will suffer a tremendous punishment.
Those who brought the falsehood are a large group amongst you; do not consider it bad for you, it is good for you; for every man amongst them is the sin he has earned, and for the one amongst them who owns the greatest share of it is a severe punishment.
Those who concocted that slander² were surely a clique from among your own people. Do not regard it as a misfortune, for it has proved an advantage. Each one of them shall be punished according to his sin. As for him who had the greater share in it among them, his punishment shall be terrible indeed
A gang among you produced a big lie. Do not think that it was bad for you; instead, it was good for you. Meanwhile, each one of them has earned his share of the guilt. As for the one who initiated the whole incident, he has incurred a terrible retribution.
There is a group among you who spread slander. Do not think it bad for you; rather It is a good thing. Every one of them shall bear the sin that he has earned, and he who took the greatest part in it will have a painful punishment.
There is a group among you who spread slander. Do not think it bad for you; instead, it is a good thing. Every one of them shall bear the sin that he has earned, and he who took the most significant part in it will have a painful punishment.
Surely those who brought with the fake are a gang from you. Do not consider it bad for you nay, but it is goodness for you. For each person from them, what he earns from the sin. And the one who took over its bigness from them, for him is a great torment.
Verily those who brought forward the lie are a band of you. Do not regard it an evil to you; nay, it is good for you. Unto every man of them will be paid that which he has earned of the sin; and as for him among them who had the greater part therein, he shall have a grievous chastisement
Those who concocted the falsehood were a band from among you. Do not regard it as bad for you; indeed it is good for you. Each one of them shall bear what he has earned of sin; and awesome suffering awaits the one who took on himself the lead among them.
Verily, there are numerous among you who would slander others. Deem not that this (Law of eighty lashes and calling Allah to Witness) is harsh for you. Nay, it is good for you since every slanderer will have to account for what he earns through this dragging violation of human dignity. In the Divine System an awesome punishment awaits anyone who magnifies the slander (trying to make it believable)
Surely they who concocted the lie are a party from among you. Do not regard it an evil to you; nay, it is good for you. Every man of them shall have what he has earned of sin; and (as for) him who took upon himself the main part thereof, he shall have a grievous chastisement
Verily, those who invented the great lie are a party from among you. Think not that this incident is an evil for you, nay, it is good for you. Every one of them shall have his share of what he has earned of the sin; and he among them who took the principal part therein shall have a grievous punishment
Truly those who brought forth the lie were a group among you. Do not suppose it to be an evil for you. Rather, it is a good for you. Unto each man among them is the sin he committed. And he among them who undertook the greater part of it, his shall be a great punishment
Verily, those who brought out the slander (lie) are a group from yourselves: Do not think (of the incident) to be an evil for you; No! It is good for you: For every man from them (is the punishment) of the sin that he has earned, and for him who took on himself the lead from them, the penalty (for him) will be great
Those who initiated the slander are a group among you. Don’t consider it harmful for you; it is beneficial for you. Each person involved will bear a portion of the sin, but the one who played the major role will face harsh punishment.
Those who perpetrated the slander are a band of you. Do not consider it bad for you, but it is good for you. Each person among them bears his share in the sin. As for him who played the major role—for him is a terrible punishment
Indeed, those who came with falsehood are a group among you. Do not think it bad for you; rather it is good for you. For every person among them is what [punishment] he has earned from the sin, and he who took upon himself the greater portion thereof - for him is a great punishment
Indeed, those who came with the lie are a band of you. Do not think it bad for you, nay, it is good for you; for every man of them is what he earned of the sin; and he of them who had the greater share of it, for him is great punishment.
Those who brought forward the lie are a body among yourselves: think it not to be an evil to you; On the contrary it is good for you: to every man among them (will come the punishment) of the sin that he earned, and to him who took on himself the lead among them, will be a penalty grievous
Those who brought forward the lie are a body among yourselves: think it not to be an evil to you; On the contrary it is good for you: to every man among them (will come the punishment) of the sin that he earned, and to him who took on himself the lead among them, will be a penalty grievous
لَّوۡلَاۤ إِذۡ سَمِعۡتُمُوهُ ظَنَّ ٱلۡمُؤۡمِنُونَ وَٱلۡمُؤۡمِنَـٰتُ بِأَنفُسِهِمۡ خَیۡرࣰا وَقَالُوا۟ هَـٰذَاۤ إِفۡكࣱ مُّبِینࣱ ١٢
When you heard the lie, why did believing men and women not think well of their own people and declare, ‘This is obviously a lie’
Why then, when you heard it (the slander), did not the believing men and believing women of their own people think good and say: “This (charge) is an obvious lie?”
Wherefore, when ye heard it, did not the believing men and believing women imagine best of their own people and say: this is a calumny manifest
Why did the faithful men and women not think well of their people when they heard this, and said: "This is a clear lie?"
Should not the believing men and believing women have thought well of each other and said, “This is a clear slander”?
Why, when you heard it, did you not, as men and women of the muminun, instinctively think good thoughts and say, ´This is obviously a lie´?
When you [first] heard about it, why did not the faithful, men and women, think well of their folks, and say, ‘This is an obvious calumny’
When you heard of it, why did the believing men and women not think well of one another and declare: "This is obviously a slander"
When you heard of this (accusation) why did not the believing men and believing women have a better opinion in respect of their own people and say, `This (charge) is an obvious lie?
Why, when you heard it, did the believing men and women not of their own account think good thoughts, and say, 'This is a manifest calumny'
Why when you heard it, the believing men and the believing women did not think well of themselves, and they did not say: “This is an obvious lie.”
When the rumors started to circulate, the believers should have shown their goodness of heart saying: “This is a great slander.”
Why did the believers, men and women, when you heard of the affair, not put the best light on it in their own minds and say, “This charge is an obvious lie”
If only when youpl heard it, the believing men and the believing women had thought well of themselves and said, “This is an evident fabrication!”
Why did not, when ye heard it, the believing men and believing women think good in themselves, and say, 'This is an obvious lie?
Why was it not that the believing men and women, when you heard it, thought good of their own people, and had said, "This is a clear accusation"
If only when you heard it, the believing men and women had thought well of themselves and had said, “This is an obvious slander.”
Did not the faithful men, and the faithful women, when ye heard this, judge in their own minds for the best; and say, this is a manifest falsehood
Why did not, when you heard it, the believers, men and women, think good of their own folk, and say, "This is an obvious lie?"
Had you heard it, and the believing men and women, thought good thoughts about one another said: 'This is a clear falsehood!
Did not the faithful of both sexes, when ye heard of this, form a favourable judgment in their own minds, and say, "This is a manifest lie?"
Why not, when you people heard it — the Believing men and the Believing women remained sure of chastity about their own persons and said: "This (charge) is an obvious lie.?
Why not when you heard about it, thought not the ones who are male believers and the ones who are female believers the better of themselves and have said: This is a clear calumny?
Why did the believing men and believing women, when they heard of it, not think the best thoughts on it and say, “This is obviously a lie”?
Why did not the believing men and believing women, when they heard of this slander, think well of their own people, and say: "This is clearly a false accusation?"
When you heard of it, why didn´t the Believing men and the Believing women have a good opinion of themselves, and why did they not say, "This is a manifest slander?"
Why did not the believing men and the believing women, when you heard it, think well of their own people, and say: This is an evident falsehood
Those who came up with the devised falsehood are certainly a group from among you. Do not think that it is harmful for you, no, it is good for you. For every man among them, is that which he has earned of the sin, and he among them who is responsible to a greater extent (regarding devising the falsehood), for him there is a great punishment.
If only the believing men and women had — when you heard it — displayed a positive attitude and said, "This is obviously a canard!"
Why did it not happen that when you heard of it (the slander), the believers, both men and women, would think good of their own people and say: ‘This is obviously a fabricated accusation (based on falsehood)’
If only when you heard it the believing men and women should have thought good of their own selves and said: "This is an obvious lie!"
If only when you heard it the believing males and the believing females should have thought good of their own selves and said: "This is an obvious lie!
If only when you heard it the believing males and the believing females should have thought good of their own selves and said: "This is an obvious lie!"
Where it not for when you heard it , the believers (M) and the believers (F) thought/assumed goodness with themselves, and they said: "That (is) evident lies/falsehood."
Why do not the believing men and women, whenever such [a rumour] is heard, think the best of one another and say, “This is an obvious falsehood”
If the men believers and the women believers had thought good (thoughts) of themselves as you heard it and they would have said, "This is an evident falsehood."
Why did not the believers, men and women, when ye heard it, think good of their own own folk, and say: It is a manifest untruth
Would that on your hearing this report, the believing men and woman among you had a favorable attitude towards it, and had said, "This report is clearly false"
Why - when you (O believers) heard of it – did the believing men and the believing women not think well about their own selves, and (why did they not) say, .This is a manifest lie
Why did not the ‘Monotheistic Believers’, men and women, think good of their own people, and say: "This (accusation) is an apparent mendacity” when they heard the calumny?
Why didn´t the believers _ men and women _ assume virtue for one of their own _ (a believer)? When you heard such a thing, why did you not say, "This is quite obviously a lie"
Why didn’t the Monotheistic Believers, men and women, when you heard the calumny, think well of their own people, and say: "This (accusation) is an apparent mendacity?”
If only the Muslims -men and women- as they heard the rumour realized, as they should have, that they are people of mind and reasoned high of Providence and of those who conformed to His will and thought of themselves as the model of chastity, and rejected the charge as falsehood personified
If once they heard it – the believers, male and female – of their own accord should have thought the best of Aisha and said, “This is clearly a slander.”
If only the believing men and women had thought well of one another, when you heard this ˹rumour˺, and said, “This is clearly ˹an outrageous˺ slander!”
Why, when you heard it, did not the believing men and women think good within themselves and say: this is a clear falsehood?
When you heard it, why did the faithful, men and women, not think well of their own people, and say: ‘This is an evident falsehood‘
When you heard it, the believing men and the believing women should have had better thoughts about themselves, and should have said, "This is obviously a big lie."
When you heard about it, why did the believers-men and women-not think well of one another and say "This is an obvious lie?"
When you heard about it, why did the believers-men and women-not think well of one another and say, “This is an obvious lie?”
Why, not when you heard it, the believing men and the believing women assumed a goodness with themselves, and said, “This is an obvious fake”?
Why did not the believers, men and women, when you heard of it, think well of themselves; and say: �This is a manifest lie�
When you heard it, why did not the believers, men and women, think the best of themselves, and say: 'This is a blatant falsehood.'
Why do not the believing men and believing women, whenever such a rumor is heard, think the best of one another and say, "This is an obvious falsehood?"
Why did not the believing men and the believing women, when you heard it, think well of their own people, and say: This is an evident falsehood
When you heard of it, why did not the believing men and believing women think well of their own people and say, `This is a manifest lie?
Why, when you heard it, did not the believing men and women think well of their own, and say, “This is a manifest lie”
Why then, did not the believers —men and women — When you heard of the incident— Put the best reasons after it in their own minds and say, "This (slander) is an open lie?"
When you heard it, the believing men and women should’ve thought positively of one another and said, “This is obviously a lie.”
Why, when you heard about it, the believing men and women did not think well of one another, and say, 'This is an obvious lie'
Why, when you heard it, did not the believing men and believing women think good of one another and say, "This is an obvious falsehood"
Why did not, when you heard it, the believing men and believing women think good in themselves, and say, 'This is a clear lie?'
Why did not the believers - men and women - when ye heard of the affair,- put the best construction on it in their own minds and say, "This (charge) is an obvious lie"
Why did not the believers - men and women - when ye heard of the affair,- put the best construction on it in their own minds and say, "This (charge) is an obvious lie"
لَّوۡلَا جَاۤءُو عَلَیۡهِ بِأَرۡبَعَةِ شُهَدَاۤءَۚ فَإِذۡ لَمۡ یَأۡتُوا۟ بِٱلشُّهَدَاۤءِ فَأُو۟لَـٰۤىِٕكَ عِندَ ٱللَّهِ هُمُ ٱلۡكَـٰذِبُونَ ١٣
And why did the accusers not bring four witnesses to it? If they cannot produce such witnesses, they are the liars in God’s eyes
Why did they not produce 4 witnesses for it? Since they (the slanderers) have not produced the witnesses, then they are the liars with Allah.
Wherefore did they not bring four witnesses thereof? Then when they brought not the witnesses, those! with Allah they are the liars
Why did they not bring four witnesses (in support of their charge)? And since they did not bring the four witnesses they are themselves liars in the sight of God
Should they (the slanderers) not have brought forth four witnesses? Since they could not bring the witnesses, they are definitely liars in the sight of Allah.
Why did they not produce four witnesses to it? Since they did not bring four witnesses, in Allah´s sight, they are liars.
Why did they not bring four witnesses to it? So when they could not bring the witnesses, they are liars in Allah’s sight
Why did they not produce four witnesses (in support of the accusation)? Now that they have not produced witnesses, it is indeed they who are the liars in God’s sight
Why did they (- the fabricators of this charge) not bring four witnesses in support of this (accusation of theirs)? Since they failed to produce the (required) witnesses, it is they who are the very liars in the sight of Allah
Why did they not bring four witnesses against it? But since they did not bring the witnesses, in God's sight they are the liars
Why did they not bring four witnesses for it? So, when they did not bring the witnesses, then they are the liars in God’s view.
Only if they can come up with four witnesses, they are credible; otherwise, according to God, they are liars
Why did they not bring four witnesses to prove it? When they do not bring witnesses, such men in the sight of God, are guilty
If only they had produced four witnesses against it. Yet since they did not come up with the witnesses, then before Allah they are the liars.
Why did they not bring four witnesses to it? but since they did not bring the witnesses, then they in God's eyes are the liars
Why did they not bring four witnesses upon it? Since they did not bring witnesses, they themselves are liars before Allah
If only they brought forth against him four witnesses and since they did not bring forth the witnesses, then surely in the sight of Allah, they are the liars.
Have they produced four witnesses thereof? Wherefore since they have not produced the witnesses, they are surely liars in the sight of God
Why did they not bring four witnesses to it? But since they did not bring witnesses, then verily they stand forth as liars in the sight of Allah
Why, did they not bring four witnesses against it? But since they did not bring the witnesses, before Allah they are the liars
Have they brought four witnesses of the fact? If they cannot produce the witnesses, they are the liars in the sight of God
Why did they not come with four eye-witnesses about that. So, when they did not come forward with (four) witnesses, then those people, in the Sight of Allah: they are the liars
Why brought they not about four witnesses for it? As they bring not about witnesses, then, with God, those, they are the ones who lie.
Why did they not bring four witnesses to prove it? If they haven’t brought witnesses, such people, in the sight of Allah, are liars.
Why did they not produce four witnesses? If they cannot produce the required witnesses, they are the liars in the sight of Allah
Why did the slanderers not bring four witnesses (to prove their charge)? Now that they have not brought witnesses, they themselves are liars in the sight of Allah
Why did they not bring four witnesses of it? So, as they have not brought witnesses, they are liars in the sight of Allah
Why did the believing men and the believing women, on hearing the (devised falsehood), not have good thoughts in their souls (minds) and say, "This is clearly a devised falsehood?"
If only they had produced four witnesses thereon! And since they have produced no witnesses, they are the ones who lie, under divine law
Why did these (slanderers) not produce four witnesses to this (turmoil)? Since they could not bring forth witnesses, it is certainly they who are liars in the sight of Allah
If only they had brought four witnesses to it. If they did not have the witnesses, then these with God are the liars
If only they had brought four witnesses to it. If they did not have the witnesses, then these with God are the liars
If only they had brought four witnesses to it. If they did not have the witnesses, then these with God are the liars.
Unless they come on it with four witnesses/testifiers, so if they do not come with witnesses/testifiers, so those are at God they are the liars/deniers/falsifiers
why do they not [demand of the accusers that they] produce four witnesses to prove their allegation? for, if they do not produce such witnesses, it is those [accusers] who, in the sight of God, are liars indeed
If they had come up with four witnesses against it- yet as they did not come up with the witnesses, then those, in the Reckoning of Allah, are they (who are) the liars
Why did they not produce four witnesses? Since they produce not witnesses, they verily are liars in the sight of Allah
Would that they had brought four witness to testify to their report. Since they brought none, they are liars before God
Why did they (the accusers) not bring four witnesses to prove this? So, as they did not bring the witnesses, they are the liars in the sight of Allah
Why did they (who made false and damaging statements about Ā’ishah bint Abī Bakr) not produce four witnesses? Since they were not able to bring witnesses (for their allegation), therefore they are liars in the sight of Allâh.
Why did they not bring four witnesses (to back the allegations)? Since they failed to come up with the witnesses they, in the sight of Allah, are the liars
Why didn’t they (who made false and damaging statements about Ā’ishah) produce four witnesses? Since they were not able to bring witnesses, then they are liars in the sight of Allâh.
If only they -who laid the charge- supported their claim by four witnesses! And should they fail to accord with Allah's precepts and bind themselves by Allah's religious rite, then these are they whom Allah condemns in as much as they are worth and pronounces them wicked liars
If they had produced four witnesses, it would be different; but they failed to produce the witnesses, in Allah’s sight they are liars
Why did they not produce four witnesses? Now, since they have failed to produce witnesses, they are ˹truly˺ liars in the sight of Allah.
Why did they not bring four witnesses for it? So if they did not bring the witnesses, then they are liars before Allah.
Why did they not produce four witnesses? If they could not produce the witnesses, then they were surely lying in the sight of God
Only if they produced four witnesses (you may believe them). If they fail to produce the witnesses, then they are, according to GOD, liars.
And why did they not produce four witnesses to it? When accusers do not produce four witnesses, then in God's sight it is they who are the liars.
And why did they not produce four witnesses to it? When accusers do not produce four witnesses, then in God’s sight, it is they who are the liars.
Why did they not bring four witnesses upon it? If they did not bring the witnesses, so those are with Allah, the liars.
Why did they not bring four witnesses about it? But since they have not brought witnesses, they are liars before Allah
Why did they not produce four witnesses to prove it? Since they have not produced witnesses, then in the sight of God, they are certainly liars.
Why do they not (demand of the accusers that they) produce four witnesses? For, if they do not produce such witnesses, it is the accusers who are, in the Sight of Allah, liars indeed
Why did they not bring four witnesses of it? But as they have not brought witnesses they are liars before Allah
Why did not those, who gave currency to this charge, bring four witnesses to prove it? Since they have not brought the required witnesses, they are indeed liars in the sight of ALLAH
Why did they not bring forth four witnesses thereto? For when they brought not the witnesses, it is they who were then liars in the Eyes of God
Why did they (the accusers) not bring four witnesses to prove it (the blame)? When they have not brought the witnesses: In the Sight of Allah, such men (hold) themselves as liars
Why didn’t they produce four witnesses for it? If they fail to present four witnesses, they are the liars in the sight of God.
Why did they not bring four witnesses to testify to it? If they fail to bring the witnesses, then in God's sight, they are liars
Why did they [who slandered] not produce for it four witnesses? And when they do not produce the witnesses, then it is they, in the sight of Allah , who are the liars
Why did they not bring four witnesses to it? But since they did not bring the witnesses, then those, with God they are the liars.
Why did they not bring four witnesses to prove it? When they have not brought the witnesses, such men, in the sight of God, (stand forth) themselves as liars
Why did they not bring four witnesses to prove it? When they have not brought the witnesses, such men, in the sight of Allah, (stand forth) themselves as liars
وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَیۡكُمۡ وَرَحۡمَتُهُۥ فِی ٱلدُّنۡیَا وَٱلۡءَاخِرَةِ لَمَسَّكُمۡ فِی مَاۤ أَفَضۡتُمۡ فِیهِ عَذَابٌ عَظِیمٌ ١٤
If it were not for God’s bounty and mercy towards you in this world and the next, you would already have been afflicted by terrible suffering for indulging in such talk
Had it not been for the grace of Allah and His Mercy to you in this world and in the Hereafter, a great punishment would have touched you for what you had spoken
Had there not been Allah's grace upon you and His mercy in the World and the Hereafter, surely there would have touched you for that whcrein ye had rushed, torment mighty-
Were it not for the grace of God and His mercy upon you in this world and the next, you would have suffered a great affliction for the false accusation
If Allah’s bounty and grace had not been upon you in the world and the eternal life to come, a terrible suffering would have afflicted you for your slandering.
Were it not for Allah´s favour to you and His mercy, both in this world and the Next World, a terrible punishment would have afflicted you for your plunging headlong into it.
Were it not for Allah’s grace and His mercy upon you in this world and the Hereafter, there would have befallen you a great punishment for what you ventured into
Were it not for God’s grace to and favor upon you, and His mercy in the world and the Hereafter, a mighty punishment would certainly have afflicted you (who got involved in circulating rumors) on account of what you indulged in
But for the fact that Allah has shown His grace and mercy to you in the present world, and in the next a great punishment would have certainly befallen you on account of that (slander) which you spread
But for God's bounty to you and His mercy in the present world and the world to come there would have visited you for your mutterings a mighty chastisement
And if it was not for God’s grace and mercy on you in this world and in the Hereafter, a great punishment would have touched you because of what you engaged in.
If it were not for the Lord’s Grace (and the Mercy that He has showered the world and the Hereafter with,) you would have been harshly punished in account of this incidence (slandering an innocent woman.
Were it not for the grace and mercy of God on you, in the present and the hereafter, a terrible penalty would have seized you, because you rushed hastily into this affair
And were it not for Allah’s grace upon youpl, and His mercy in the Earlier (Life) and the Hereafter, you would have been touched by a great punishment for what you have ventured into.
And but for God's grace upon you, and His mercy in this world and the next, there would have touched you, for that which ye spread abroad, mighty woe
And were it not for Allah’s munificence and His mercy upon you in the world and in the Hereafter, a terrible punishment would have reached you for the discussions you fell into
Had it not been for the favor of Allah and His mercy upon you in this world and in the hereafter, surely an awful punishment would have touched you for the rumor in which you indulged in.
Had it not been for the indulgence of God towards you, and his mercy, in this world and in that which is to come, verily a grievous punishment had been inflicted on you, for the calumny which ye have spread
And but for the grace of Allah upon you, and His mercy in this world and the Hereafter, an awful doom would have seized you, for that which you glibly and hastily spread abroad
But for the bounty of Allah and His Mercy towards you in this life and in the Everlasting Life you would have been sternly punished for that which you were involved
And but for the goodness of God towards you, and His mercy in this world and in the next, a severe punishment had come upon you for that which ye spread abroad
And if (there is) not the Grace of Allah over you, and His Mercy, in this world and in the Hereafter, a great torment would have indeed touched you in what you indulged (and involved yourselves) therein
If it not were for the grace of God on you and His mercy in the present and in the world to come, certainly, would have afflicted you a tremendous punishment for what you muttered.
If it were not for the grace and mercy of Allah upon you in this world and the next, a harsh punishment would have overcome you because you rushed into this [gossip].
Were it not for the grace and mercy of Allah towards you in this world and the Hereafter, you would have been severely punished for your involvement in this scandal
Were it not for Allah´s grace and mercy towards you in this world and in the Hereafter, a painful scourge would have visited you because of the things in which you were involved
And were it not for Allah’s grace upon you and His mercy in this world and the Hereafter, a grievous chastisement would certainly have touched you on account of the talk you indulged in
Why did they not come up with four witnesses over it (if they were speaking the truth)? So when they did not come with witnesses, then they are the liars before Allah.
And had it not been for Allah's grace upon you and His mercy in this world and the Hereafter, a great calamity would certainly have fallen upon you for what you openly indulged in
And had there not been Allah’s grace upon you and His mercy in this world and in the Hereafter, severe torment would have afflicted you for promoting that (slander) into which you rushed headlong
And had it not been for God's favour upon you and His mercy upon you in this world and the Hereafter, a great retribution would have touched you for what you have spoken
And had it not been for the grace of God upon you, and His mercy in this world and the Hereafter, a great retribution would have touched you for what you have spoken
And had it not been for the grace of God upon you, and His mercy in this world and the Hereafter, a great retribution would have touched you for what you have spoken.
And where it not for God's grace/favour/blessing on you and His mercy in the present world and the end (other life), great torture would have touched you in what you flowed/spread in it
And were it not for God’s favour upon you, [O men,] and His grace in this world and in the life to come, awesome suffering would indeed have afflicted you in result of all [the calumny] in which you indulg
And had it not been for the Grace of Allah upon you and His mercy in the present (life) (Literally: the lowly "life", i.e., the life of this world) and the Hereafter, indeed a tremendous torment would have touched you for what you press on (i.e., for what you press on talking about falsehood)
Had it not been for the grace of Allah and His mercy unto you in the world and the Hereafter an awful doom had overtaken you for that whereof ye murmured
Were it not for the favors and mercy of God upon you, in this world and in the life to come, a great torment would strike you for your involvement in this false report
Had it not been for the grace of Allah upon you, and His mercy in this world and in the Hereafter, a severe punishment would have reached you for what you indulged in
Had it not been for the Bounty of Allâh and His Mercy towards you in this ‘worldly life’ and the ‘Hereafter’, an extremely severe punishment would have touched you for that (defamatory statement) in which you were involved.
Allah has bestowed upon you His favors and His mercy, in this world and the life-to-come. Else, a great torture would have inflicted you because of the unrestrained gossip you indulged in
Had it not been for the Bounty of Allâh and His Mercy towards you in this worldly life and the Hereafter, an extremely severe punishment would have touched you for that (defamatory statement) in which you were involved.
And had it not been for Allah's efficacious grace and mercy abounding in you here and Hereafter, you would have been afflicted with the torment laid upon the damned for plunging into this affair
Were it not for Allah’s grace towards you and His kind treatment in this world and the Hereafter, then a mighty punishment would have affected you all because of the rumour you rushed to spread.
Had it not been for Allah’s grace and mercy upon you in this world and the Hereafter, you would have certainly been touched with a tremendous punishment for what you plunged into—
And if it were not for the favours and mercy of Allah upon you in this world and the hereafter, a severe punishment would have afflicted you for having spread it.
But for God‘s grace and mercy towards you in this life and in the life to come, you would have been grievously punished for your scandalmongering
If it were not for GOD's grace towards you, and His mercy in this world and in the Hereafter, you would have suffered a great retribution because of this incident.
And had it not been for God's favor upon you and His mercy in this world and the Hereafter, you would have already been afflicted by terrible suffering for indulging in such talk.
Had it not been for God’s favor upon you and His mercy in this world and the Hereafter, you would have already been afflicted by terrible suffering for indulging in such talk.
And if not, Allah’s bounty be upon you, and His mercy, in the Dunya (this world) and the Hereafter, you would have been touched within what you were discoursing into it, a great torment.
And had it not been Allah's and grace His mercy on you in the world and the Hereafter, a grievous chastisement would certainly have touched you on account of the discourse which you entered into
Were it not for God's favour upon you and His grace, in this world and in the life to come, awesome suffering would indeed have afflicted you on account of what you indulged in.
And were it not for the Favor and Grace of Allah upon you, in this world and in the Hereafter, an awful suffering would have afflicted you for the slanders you fall for
And were it not for Allah's grace upon you and His mercy in this world and the hereafter, a grievous chastisement would certainly have touched you on account of the discourse which you entered into
Were it not for the grace of ALLAH and HIS mercy upon you, in this world and the Hereafter, a great punishment would have befallen you on account of the slander you plunged in
And were it not for God’s Bounty upon you, and His Mercy, in this world and the Hereafter, a great punishment would have befallen you for having engaged [in vain talk] concerning it
If it was not because of the grace and mercy of Allah on you, in this world and the Hereafter, a painful penalty would have caught you because you so easily spoke about this affair
Were it not for God’s grace and mercy upon you, in this world and the Hereafter, a tremendous punishment would’ve befallen you for what you engaged in.
Were it not for God's favor upon you, and His mercy, in this world and the Hereafter, you would have suffered a great punishment for what you have ventured into
And if it had not been for the favor of Allah upon you and His mercy in this world and the Hereafter, you would have been touched for that [lie] in which you were involved by a great punishmen
And if not for God's grace upon you, and His mercy in the world and the hereafter, surely there would have touched you, for that concerning which you spread abroad, great punishment.
Were it not for the grace and mercy of God on you, in this world and the Hereafter, a grievous penalty would have seized you in that ye rushed glibly into this affair
Were it not for the grace and mercy of Allah on you, in this world and the Hereafter, a grievous penalty would have seized you in that ye rushed glibly into this affair
إِذۡ تَلَقَّوۡنَهُۥ بِأَلۡسِنَتِكُمۡ وَتَقُولُونَ بِأَفۡوَاهِكُم مَّا لَیۡسَ لَكُم بِهِۦ عِلۡمࣱ وَتَحۡسَبُونَهُۥ هَیِّنࣰا وَهُوَ عِندَ ٱللَّهِ عَظِیمࣱ ١٥
When you took it up with your tongues, and spoke with your mouths things you did not know [to be true], you thought it was trivial but to God it was very serious
when you propagated it with your tongues, and uttered with your mouths about which there was no knowledge for you. You took it as a little thing while it was very great (serious offence) with Allah.
When ye were publishing it with your tongues and saying that with your mouths of which ye had no knowledge. Ye deemed it light, and it was with Allah mighty
When you talked about it and said what you did not know, and took it lightly -- though in the sight of God it was serious -
You accuse based on rumors and speak of things of which you have no definite knowledge as if this is a trivial matter... Yet in the sight of Allah this is a great (crucial) thing!
You were bandying it about on your tongues, your mouths uttering something about which you had no knowledge. You considered it to be a trivial matter, but, in Allah´s sight, it is immense.
when you were receiving it on your tongues, and were mouthing something of which you had no knowledge, supposing it to be a light matter, while it was a grave [matter] with Allah
Just think how you welcomed it with your tongues from one another and uttered with your mouths something about which you had no knowledge. You deemed it a trifle whereas in God’s sight it was most grave
When (some of) you began to learn this (slander) from each others tongues, you gave tongue to that (rumour and made statements) of which you had no knowledge; and you considered it a trivial thing while it was grave in the sight of Allah
When you received it on your tongues, and were speaking with your mouths that whereof you had no knowledge, and reckoned it a light thing, and with God it was a mighty thing -
When you receive it (the accusation) through each others’ tongues and you say with your mouths what you have no knowledge of it, and you think it is insignificant, while it is significant in God's view.
You fabricated a lie and then the others (without knowing it for sure) circulated it by using their tongues (that God has given to be used for good purposes.) You took it lightly, while it is was a grave offence in the sight of God
When you put it on your tongues, and said out of your mouths, things of which you had no knowledge, and you thought it to be a light matter, when it was most serious in the sight of God
Recall receiving it with your tongues and saying with your mouths what you had no knowledge of, and considering it trivial while with Allah it is greatly serious.
When ye reported it with your tongues, and spake with your mouths what ye had no knowledge of, and reckoned it a light thing, while in God's eyes it was grave
When you rumoured with your tongues after hearing such matters, and uttered with your mouths about which you had no knowledge, and you considered it light; and that, in the sight of Allah, is very great
As you eagerly seized it with your tongues and said from your mouths for which you had no knowledge and you deemed it as a light matter while it is of great consequence in the sight of Allah.
When ye published that with your tongues, and spoke that with your mouths, of which ye had no knowledge; and esteemed it to be light, whereas it was a matter of importance in the sight of God
Behold, you received it with your tongues, and spoke with your mouths what you had no knowledge of, and deemed it a light thing, while it was most grave in the sight of Allah
You carried with your tongues and uttered with your mouths what you did not know. You have thought it a trifle, but before Allah it was a mighty thing
when ye uttered with your tongues, and spake with your mouths that of which ye had no knowledge. Ye deemed it to be a light matter, but with God it was a grave one
When you produce it with your tongues and utter with your mouths that whereof there is no knowledge with you, and you regard it something very light or noncognisable, although it is extremely serious in the sight of Allah —
When you received it on your tongues and said with your mouths of what there is no knowledge, you assume it insignificant while it is serious with God.
You accepted it onto your own tongues and said from your mouths something about which you had no knowledge. You thought it was a simple matter. It was serious in the sight of Allah.
when you passed on with your tongues and uttered with your mouths that about which you had no knowledge. You took it lightly while it was a very serious offence in the sight of Allah
(Just think how erroneous you were,) when you passed this lie on from one tongue to the other and uttered with your mouths that of which you had no knowledge. You took it as a trifling matter whereas it was a grave offence in the sight of Allah
When you received it on your tongues and spoke with your mouths that of which you had no knowledge, and you deemed it a trifle, while with Allah it was serious
And had the grace of Allah not been on you with His mercy in this world and the hereafter, a great punishment would (have afflicted you because of the talk you indulged in,
When you fabricated it with your tongues and spoke with your mouths what you knew not, you thought it was a trifling matter. But with Allah it was a grave thing
When (hearing this matter from one another) you brought it on your tongues, and uttered with your mouths something about which you (yourselves) had no knowledge, and you took (the propagation of) this matter as inconsiderable, whereas in the presence of Allah it was a grave (offence underway)
For you have cast it with your tongues, and you say with your mouths what you have no knowledge of, and you think it is a minor issue, while with God it was great
For you have cast it with your tongues, and you say with your mouths what you have no knowledge of, and you think it is a minor issue, while with God it was great
For you have cast it with your tongues, and you say with your mouths what you have no knowledge of, and you think it is a minor issue, while with God it was great.
When you receive it with your tongues/languages and you say with your mouths what knowledge is not for you with it (you have no knowledge of) and you think/suppose it (is) easy/light, and it is at God great
when you take it up with your tongues, uttering with your mouths something of which you have no knowledge, and deeming it a light matter whereas in the sight of God it is an awful thing
As you received it on your tongues and were saying with your mouths that of which you had no knowledge and reckoned it was a simple thing, and in the Reckoning of Allah it is a tremendous thing
When ye welcomed it with your tongues, and uttered with your mouths that whereof ye had no knowledge, ye counted it a trifle. In the sight of Allah it is very great
Your tongues moved and your mouths spoke of something of which you had no knowledge. You thought it to be a trivial matter, while in the eyes of God it is blasphemy
when you were welcoming it with your tongues, and were saying with your mouths something of which you had no knowledge, and were taking it as a trivial matter, while in the sight of Allah it was grave
You received it (-defamatory statement-) with your tongues, and spoke with your mouths that whereof you had no knowledge, and assumed that it was a frivolous thing while it was extremely serious thing in the sight of Allâh.
With your tongues, you spread (the lie), and with your lips you uttered that about which you had no knowledge. You considered the matter trivial, but according to Allah, it was very grave
You received it with your tongues, and spoke with your mouths that whereof you had no knowledge, and assumed that it was a frivolous thing while it was extremely serious thing in the sight of Allâh.
You simply give it a speaking tongue and you give utterance to words describing your thoughts of a subject you have but empty knowledge of and you treat it as a trivial or a light matter of no consequence when in fact it is considered by Allah of a grievous consequence
You gave it publicity with your chatter and said things with your mouths you had no knowledge of, thinking it was a trivial, but in the sight of Allah it was serious.
when you passed it from one tongue to the other, and said with your mouths what you had no knowledge of, taking it lightly while it is ˹extremely˺ serious in the sight of Allah.
When your tongues uttered it and your mouths said things of which you had no knowledge and you considered it trivial, but with Allah it is serious.
You carried with your tongues and uttered with your mouths what you knew not. You may have thought it a trifle, but in the sight of God it was a grave offence
You fabricated it with your own tongues, and the rest of you repeated it with your mouths without proof. You thought it was simple, when it was, according to GOD, gross.
When you received it on your tongues and your mouths uttered things about which you had no knowledge, you thought it a trivial matter, while in God's sight it was most serious.
When you received it on your tongues, and your mouths uttered things about which you did not know, you thought it a trivial matter, while in God’s sight, it was most serious.
When you throw it with your tongues and say with your mouths what you had no knowledge with, and you consider it easy; and it is with Allah, a great.
When you received it with your tongues, and uttered with your mouths what you had no knowledge of, and you counted it a trifle; while in the sight of Allah it is very great
You took it up with your tongues and uttered with your mouths something of which you have no knowledge, thinking it a light matter whereas in God's sight it is grave indeed.
When you welcome slander on your tongues and utter with your mouths something of which you have no knowledge, thinking it is a light matter, know that in the Sight of Allah it is an awful thing
When you received it with your tongues and spoke with your mouths what you had no knowledge of, and you deemed it an easy matter while with Allah it was grievous
For, you began to learn it from each other's tongue and then you uttered with your mouths that of which you had no knowledge, and you thought it to be a light matter, while in the sight of ALLAH it was a grievous thing
when you accepted it with your tongues, and spoke with your mouths that whereof you had no knowledge, supposing it to be slight, though it is great in the Eyes of God
When you move it forward with your tongues, and said from your mouths things of which you had no knowledge; And you thought it to be a light matter, when it was most serious in the Sight of Allah
You propagated it with your tongues and spoke with your mouths what you had no knowledge of, considering it trivial, while it was, in the sight of God, significant.
When you rumored it with your tongues, and spoke with your mouths what you had no knowledge of, and you considered it trivial; but according to God, it is serious
When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allah , tremendous
When you received it with your tongues, and said with your mouths what you had no knowledge of, and reckoned it a light thing, while with God it was great.
Behold, ye received it on your tongues, and said out of your mouths things of which ye had no knowledge; and ye thought it to be a light matter, while it was most serious in the sight of God
Behold, ye received it on your tongues, and said out of your mouths things of which ye had no knowledge; and ye thought it to be a light matter, while it was most serious in the sight of Allah
وَلَوۡلَاۤ إِذۡ سَمِعۡتُمُوهُ قُلۡتُم مَّا یَكُونُ لَنَاۤ أَن نَّتَكَلَّمَ بِهَـٰذَا سُبۡحَـٰنَكَ هَـٰذَا بُهۡتَـٰنٌ عَظِیمࣱ ١٦
When you heard the lie, why did you not say, ‘We should not repeat this- God forbid!- It is a monstrous slander’
And why did you not, when you heard it, say: “It is not right for us to speak of this, glory be to You (O Allah)! This is a great lie.”
And wherefore, when ye heard it, did ye not say: it is not for us to speak thereof, hallowed be Thou! that is a slander mighty
Why did you not say when you heard it: "It is not for us to speak of it? God preserve us, it is a great calumny!"
And when you heard (that lie) should you not have said, “It is not our business to speak of such things! We exalt you! This is a great slander!”?
Why, when you heard it, did you not say, ´We have no business speaking about this. Glory be to You! This is a terrible slander!´?
And why did you not, when you heard it, say, ‘It is not for us to say such a thing. [O Allah!] You are immaculate! This is a monstrous calumny!’
Why did you not say, when you heard of it, "It is not for us to speak of this. All-Glorified are You (O God)! This is an awesome slander."
And why did you not say as soon as you heard of it, `It does not behove us to talk like this. Holy are You (O Gracious God). This is a monstrous calumny,
And why, when you heard it, did you not say, 'It is not for us to speak about this; glory be to Thee! This is a mighty calumny'
And why when you heard it, you did not say: “It is not for us to speak of this, You are flawless (glory to You), this is a great false accusation.”
When you heard the rumor, you should have said: “We are not going to spread it. We take refuge in God, this is indeed a great slander.”
And why did you not say when you heard it?– “It is not right of us to speak of this. Glory be to God, this is a most serious slander.
And if only when youpl heard it you had said, “It is not lawful for us to speak about this. Highly Exalted are You; this is a great slander.”
And why did ye not say when ye heard it, 'It is not for us to speak of this? Celebrated be His praises, this is a mighty calumny!
And why was it not that, when you heard it, you would have said, "It does not befit us to speak regarding this; Purity is to You, O Allah – this is a great accusation."
And if only when you heard it you had said, “It is not meet for us to speak about this. Glory be unto you [O Allah]. This is an egregious fabrication.”
When ye heard it, did ye say, it belongeth not unto us, that we should talk of this matter: God forbid! This is a grievous calumny
And why, when you heard it, did you not say, "It is not for us to speak of this? Glory be to Thee, O Allah, this is an awful slander!"
When you heard it, why did you not say: 'It is not right for us to speak of this. Exaltations to You! This is a mighty slander!
And did ye say when ye heard it, "It is not for us to talk of this affair! O God! By thy Glory, this is a gross calumny?"
and why did you not, when you heard it, say: 'It becomes not to us (a right) that we talk about this (matter)? Glory be to You (O Allah), this is a very serious slander.
And why, when you heard it, said you not: It will not be for us to assert this. Glory be to Thee! This is a serious false charge to harm the reputation of another.
Why did you not say, when you heard of it, “It is not right for us to speak of this”? [Why did you not say,] “Glory to You; this is severe slander”?
Why did you not, when you heard about it, say: "It is not befitting for us to talk about it, God forbid! This is a monstrous slander?"
Why did you not, as soon as you heard of it, say, "It is not proper for us to utter such a thing? Glory be to Allah! This is a great slander."
And why did you not, when you heard it, say: It beseems us not to talk of it. Glory be to Thee! This is a great calumny
when you were speaking (about) it with your tongues and saying with your mouths that about which you had no knowledge and you thought it to be an easy (matter) but with Allah it was great.
And if only you, when you heard it, had said, "It does not behove us that we should talk about it. Glory to You! This is an insidious calumny?"
And when you heard of this (heinous charge), why did you not declare (at the same moment): ‘It is not (at all justified) for us to talk about it’? (Rather you should have said: ‘O Allah,) Holy are You (High above making such a woman the beloved wife of Your Beloved and Esteemed Messenger [blessings and peace be upon him]). This is a grave charge.
And when you heard it you should have said: "It was not right for us to speak of this. Glory to You, this is a great lie."
And when you heard it you should have said: "It was not right for us to speak of this. Glory be to You, this is a great lie.
And when you heard it you should have said: "It was not right for us to speak of this. Glory be to You, this is a great lie."
And if only when you want/listened (to) it, you said: "It (is) not to be for us that we converse/speak with that, Your praise/glory, that (is) great falsehood/slander ."
And [once again]: Why do you not say, whenever you hear such [a rumour], “It does not behove us to speak of this, O Thou who art limitless in Thy glory: this is an awesome calumny”
And if you had (but) said, as you heard it, "In no way is it for us to talk about this. All Extolment be to You! This is a tremendous calumny."
Wherefor, when ye heard it, said ye not: It is not for us to speak of this. Glory be to Thee (O Allah)! This is awful calumny
Would that on hearing this report, you had said, "We have nothing to say about it. God forbid! It is a serious accusation."
And why, when you heard of it, did you not say, .It is not for us to speak about this. Pure are You (O Allah). This is a terrible calumny
why did you not, when you heard it, say "It is not good to talk about it? Glory be to Thee, this is a great mendacity.”
When you heard it, why did you not say, "It is not proper for us to discuss such a thing! Exalted are You (Oh Allah), it is a treacherous slander."
Why did you not when you heard it, say "It is not good to talk about it? All Glory Be to Allâh, this is a great mendacity.”
If only when you Muslims heard the news you exclaimed: "Allah forbid, we must not give this subject a speaking tongue. Glory be to You O Allah and extolled are Your glorious attributes; this is indeed falsehood personified"
If only, when you heard it, you had said: “It is not fitting for us to talk about this. Glory be to Him! This is a terrible slander.”
If only you had said upon hearing it, “How can we speak about such a thing! Glory be to You ˹O Lord˺! This is a heinous slander!”
And why, when you heard it, did you not say: it is not for us to say this, glorified are You, this is a serious slander.
And when you heard it, why did you not say: ‘It is not proper for us to speak of this; glory be to God: this is a monstrous slander‘
When you heard it, you should have said, "We will not repeat this. Glory be to You. This is a gross falsehood."
And why, when you heard it, did you not say, "It does not behoove us to speak about this. May you [O God] be exalted in Your glory; this is a great slander?"
And why, when you heard it, did you not say, “It does not behoove us to speak about this. May you [O God] be exalted in Your glory; this is a great slander?”
And why not, when you heard it, you should have said, “It is not for us to speak with this. Glorified are You (Our Lord), this is a great false accusation.”
And why did you not, when you heard it, say: 'It is not right of us to speak of this: glory be to You (O' Lord)! This is a great calumny'
If only when you heard it you said: 'It is not right for us to speak of this! All glory belongs to You. This is a monstrous slander.'
(And once again), why do you not say, whenever you hear such a rumor, "It is not befitting for us to talk about it. Glory to You (Our Lord), this is a monstrous calumny."
And why did you not, when you heard it, say: It does not beseem us that we should talk of it; glory be to Thee! this is a great calumny
And wherefore did you not say, when you heard of it, `It is not proper for us to talk about it. Holy art Thou, O God, this is a grievous calumny.
And why, when you heard it, did you not say, “It is not for us to speak of this! Glory be to Thee! This is a tremendous calumny!
And why did you not, when you heard it, say— "It is not right of us to speak of this: Glory to Allah! This is a most serious lie (against any person)!"
Upon hearing it, you should’ve said, “It is not for us to speak of this. Glory be to You, this is a serious slander.”
When you heard it, you should have said, 'It is not for us to repeat this. By Your glory, this is a serious slander.'
And why, when you heard it, did you not say, "It is not for us to speak of this. Exalted are You, [O Allah ]; this is a great slander"
And why did you not say when you heard it, 'It is not for us to speak of this. Glory be to You. This is a great slander.'
And why did ye not, when ye heard it, say? - "It is not right of us to speak of this: Glory to God! this is a most serious slander!"
And why did ye not, when ye heard it, say? - "It is not right of us to speak of this: Glory to Allah! this is a most serious slander!"
یَعِظُكُمُ ٱللَّهُ أَن تَعُودُوا۟ لِمِثۡلِهِۦۤ أَبَدًا إِن كُنتُم مُّؤۡمِنِینَ ١٧
God warns you never to do anything like this again, if you are true believers
Allah warns you that you never ever repeat (mistake) like this, if you are believers.
Allah exhorteth you lest ye may ever revert to the like thereof, if ye are believers indeed
God counsels you not to do a thing like this, if you are believers
Allah warns you so that you never repeat the like of it again, if you are believers!
Allah warns you never to repeat the like of it again if you are muminun.
Allah advises you lest you should ever repeat the like of it, should you be faithful
God admonishes you lest you ever repeat anything like this, if you are (truly)] believers
If you are (true) believers (you should bear in mind that) Allah admonishes you never to repeat such a thing again
God admonishes you, that you shall never repeat the like of it again; if you are believers
God advises you that do not ever repeat anything like it if you are believers.
Thus God reminds you not to get involved in a slander (that you are not sure about it,) if you claim to be a believer
God advises you that you may never repeat such conduct, if you are true believers
Allah admonishes you never to return to the like of it if you are believers.
God admonishes you that ye return not to the like of it ever, if ye be believers
Allah advises you never to speak like this again, if you have faith
Allah admonishes you that you must not repeat the like of it ever after if you are truly believers.
God warneth you, that ye return not to the like crime for ever; if ye be true believers
Allah admonishes you that you return not to the like of it ever, if you be believers
Allah exhorts you never again to repeat the like, if you are believers
God hath warned you that ye go not back to the like of this for ever, if ye be believers
Allah admonishes you that you may ever repeat something similar to it, if you are Believers
God admonishes you that you shall never revert to the like of it, if you had been ones who believe.
Allah admonishes you so you may never repeat such conduct if you are believers.
Allah admonishes you never to repeat a mistake like this, if you are true believers
Allah admonishes you that in future you should never repeat a thing like this, if you are true Believers
Allah admonishes you that you return not to the like of it ever again, if you are believers
And when you heard it, why did you not say, "It is not (suitable) for us to talk about this, glory be to You (Allah), this is a great false charge?"
Allah admonishes you against indulging in such a calumny ever again, if you do believe
Allah admonishes you to never repeat such a thing (in your lifetime) if you are believers
God warns you not to repeat something similar to this ever, if you are believers
God warns you not to repeat something similar to this ever, if you are believers
God warns you not to repeat something similar to this ever, if you are believers.
God advises/warns you that you return to similar/equal to it ever, if you were believing
God admonishes you [hereby] lest you ever revert to the like of this [sin], if you are [truly] believers
Allah admonishes you that you not go back to the like thereof at all in case you are believers
Allah admonisheth you that ye repeat not the like thereof ever, if ye are (in truth) believers
God advises you never to do such things again if you have any faith
Allah admonishes you never to repeat something like this, if you are believers
Allâh exhorts you not to return to the like of it ever again if you are Monotheistic Believers (of unfeigned Faith).
Allah cautions you against behaving like that ever again _ if you are really the believers
Allâh advises you not to return to the like of it ever again if you are living a life of Genuine Faith.
Allah exhorts you not to reiterate such vile conduct ever if indeed you believe in Him with hearts imprinted with the image of religious and spiritual virtues
Allah warns you: never repeat such behaviour again if you are believers.
Allah forbids you from ever doing something like this again, if you are ˹true˺ believers.
Allah admonishes you not to return to something similar ever if you are believers.
God bids you never to repeat the like, if you are true believers
GOD admonishes you that you shall never do it again, if you are believers.
God warns you never to repeat this [conduct], if you are true believers.
God warns you never to repeat this [conduct] if you are true believers.
Allah exhorts you, that you should not return to the like of it ever, if you are believers.
Allah admonishes you that you should never repeat the like of it for ever, if you are (true) believers
God admonishes you lest you ever revert to the like of this, if you are truly believers.
Allah admonishes you that you repeat not the like thereof ever, if you are indeed believers
Allah admonishes you that you should not return to the like of it ever again if you are believers
ALLAH admonishes you that you never repeat the like thereof, if you are believers
God exhorts you, lest you ever return to the like of it, if you are believers
Allah does warn and forbids you, that you may never repeat such (actions), if you are true believers
God admonishes you never to return to such a thing, if you are believers.
God cautions you never to return to the like of it, if you are believers
Allah warns you against returning to the likes of this [conduct], ever, if you should be believers
God admonishes you that you return not to the like of it ever, if you are believers;
God doth admonish you, that ye may never repeat such (conduct), if ye are (true) Believers
Allah doth admonish you, that ye may never repeat such (conduct), if ye are (true) Believers
وَیُبَیِّنُ ٱللَّهُ لَكُمُ ٱلۡءَایَـٰتِۚ وَٱللَّهُ عَلِیمٌ حَكِیمٌ ١٨
God makes His messages clear to you: God is all knowing, all wise
Allah has made the Verses clear for you, and Allah is the All-Knower, the All-Wise.
And Allah expoundeth unto you the revelations and Allah is Knowing, wise
God explains His commands to you clearly, for God is all-knowing and all-wise
Allah explains His signs to you... Allah is the Aleem, the Hakim.
Allah makes the Signs clear to you and Allah is All-Knowing, All-Wise.
Allah clarifies the signs for you, and Allah is all-knowing, all-wise
He clearly expounds to you His instructions and the signposts of His way. God is All-Knowing, All-Wise
And Allah explains to you (His) commandments and Allah is All-Knowing, All-Wise
God makes clear to you the signs; and God is All-knowing, All-wise
And God clarifies the signs for you, and God is knowledgeable and wise.
God, the Most Knowledgeable and the Most Wise, thus plainly explains His Commandments to you
And God makes the signs plain to you, for God is full of knowledge and wisdom
And Allah clarifies the signs to youpl, for Allah is All-Knowing, All-Wise.
and God manifests to you the signs, for God is knowing, wise
And Allah clearly explains the verses for you; and Allah is All Knowing, Wise
And Allah makes the signs clear for you and Allah is All-knowing, All-wise.
And God declareth unto you his signs; for God is knowing and wise
And He expounds to you His revelations, for Allah is Knower, Wise
Allah makes plain to you His verses, and Allah is the Knower, the Wise
And God maketh His signs clear to you: for God is Knowing, Wise
And Allah very clearly explains the Ayaat for you. And Allah is All-Knowing, All-Wise
And He makes manifest for you the signs. And God is Knowing, Wise.
Allah makes the signs plain to you, for Allah is the All-knowing, the Perfectly Wise.
Allah has made His revelations clear to you, Allah is All-Knowing, All-Wise
Allah makes His Revelations clear to you, and He is All-Knowing, All-Wise
And Allah makes clear to you the messages; and Allah is Knowing, Wise
Allah admonishes you that you should never return to the like of it, if you are believers.
And Allah makes clear to you the Verses/signs. And Allah is Knowledgeable, Wise
And Allah explains to you the Revelations with utmost clarity. And Allah is All-Knowing, All-Wise
And God clarifies for you the revelations; and God is Knower, Wise
And God clarifies for you the revelations; and God is Knower, Wise
And God clarifies for you the revelations; and God is Knower, Wise.
And God clarifies/explains for you the verses/evidences , and God (is) knowledgeable, wise/judicious
for God makes [His] messages clear unto you - and God is all-knowing, Wise
And Allah makes evident to you the signs, and Allah is Ever-Knowing, Ever-Wise
And He expoundeth unto you the revelations. Allah is Knower, Wise
God explains to you His revelations. He is All-knowing and All-wise
Allah makes the signs clear to you, and Allah is All-Knowing, All-Wise
Allâh makes (His) ‘Revelations’ apparent to you, and Allâh is All-Knowing, All-Wise.
And Allah explains to you His verses clearly. Allah is the all-Knowing and the all-Hearing
Allâh makes (His) Signs apparent to you: for Allâh is All-Knowing, All-Wise.
Allah renders His revelations explicit that they impart to you divine knowledge, wisdom and spiritual light, and He is 'Alimun (Omniscient), and Hakimun (The Source of wisdom and wise mysterious dispensations)
Allah is explaining the verses for you. Allah is Knowing, Wise
And Allah makes ˹His˺ commandments clear to you, for Allah is All-Knowing, All-Wise.
And Allah explains to you His signs, and Allah is knowing and wise.
God makes plain to you the revelations. God is omniscient and wise
GOD thus explains the revelations for you. GOD is Omniscient, Wise.
God makes His messages clear to you, for God is All-knowing and All-Wise.
God makes His messages clear to you, for God is All-knowing and All-Wise.
And Allah demonstrates the Verses for you. And Allah is Knowledgeable, Wise.
And Allah makes clear to you the signs: and Allah is knowing, Wise
And God makes plain to you His revelations. God is All-Knowing, Wise.
And Allah clearly explains His Verses for you. Allah is the Knower, the Wise
And Allah makes clear to you the communications; and Allah is Knowing, Wise
And ALLAH explains to you the commandments; and ALLAH is All-Knowing, Wise
And God makes clear unto you the signs, and God is Knowing, Wise
And Allah makes the Signs plain (and clear) to you: And Allah is All Knowing, (Aleem), All Wise (Hakeem)
God clarifies the verses for you. God is All-Knowing, All-Wise.
God explains the Verses to you. God is Knowing and Wise
And Allah makes clear to you the verses, and Allah is Knowing and Wise
And God makes clear for you the signs, and God is knowing, wise.
And God makes the Signs plain to you: for God is full of knowledge and wisdom
And Allah makes the Signs plain to you: for Allah is full of knowledge and wisdom
إِنَّ ٱلَّذِینَ یُحِبُّونَ أَن تَشِیعَ ٱلۡفَـٰحِشَةُ فِی ٱلَّذِینَ ءَامَنُوا۟ لَهُمۡ عَذَابٌ أَلِیمࣱ فِی ٱلدُّنۡیَا وَٱلۡءَاخِرَةِۚ وَٱللَّهُ یَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ ١٩
A painful punishment waits in this world and the next for those who like indecency to spread among the believers: God knows and you do not
Surely, those who like that (the crime of) slander should be propagated among those who believe, they will have a painful punishment in this world and in the Hereafter. And Allah knows and you don’t know.
Verily those who love that in decency should be propagated regarding those who believe, for them shall be a torment afflictive in the world and the Hereafter. And Allah knoweth, and ye know not
There is painful punishment in this world and the next for those who like that immorality should spread among the believers, for God knows and you do not know
Those who enjoy spreading indecent rumors among the believers shall be subject to a terrible suffering in the world and the eternal life to come... And Allah knows; you do not know.
People who love to see filth being spread about concerning those who have iman will have a painful punishment both in this world and the Next World. Allah knows and you do not know.
Indeed those who want indecency to spread among the faithful —there is a painful punishment for them in the world and the Hereafter, and Allah knows and you do not know
Those who love that indecency should spread among those who believe, surely for them is a painful punishment in the world and the Hereafter. God knows (the exact truth and nature of all matters), but you do not know
Those who love to spread immorality among the disbelievers, will have a woeful punishment in this world and the next. And Allah knows while you do not know (the consequences of this evil)
Those who love that indecency should be spread abroad concerning them that believe -- there awaits them a painful chastisement in the present world and the world to come; and God knows, and you know not
Indeed, those who like to spread indecency among those who believe will have a painful punishment in this world and the Hereafter, and God knows and you do not know.
Those who like to spread these kinds of indecencies (back biting, slandering, etc.) among the believers, will be subjected to a painful punishment in this world, as well as in the Hereafter. That is because God knows and you do not know (what are the consequences of immoralities upon the future of the society.
Those who love to see scandal spread among the believers will have a terrible penalty in this life and in the hereafter. God knows, and you know not
Indeed, those who love that obscenity should spread among the believers—for them is a painful punishment in the Earlier (Life) and the Hereafter, for Allah knows while you know not.
Verily, those who love that scandal should go abroad amongst those who believe, for them is grievous woe in this world and the next; for God knows, but ye do not know
Indeed those who wish that slander should spread among the Muslims – for them is a painful punishment in this world and in the Hereafter; and Allah knows, and you do not know
Truly those who love that offensive rumors spread among those who believe, for them there is painful punishment in this life and in the hereafter and Allah knows while you know not.
Verily they who love that scandal be published of those who believe, shall receive a severe punishment both in this world, and in the next. God knoweth, but ye know not
Verily, those who love to see slander (or scandal) broadcast amongst the believers, for them is grievous woe in this world and the Hereafter; Allah knows, but you know not
Those who love that indecency should be broadcast about those who believe theirs is a painful punishment in this world and in the Everlasting Life. Allah knows, and you do not know
But as for those who love that foul calumnies should go forth against those who believe, a grievous chastisement awaits them In this world and in the next. And God hath knowledge, but ye have not
Surely, those who (desire and) like that obscenity and immorality should penetrate in (the community of) those who have Believed — for them is a painful torment in this world and the Hereafter. And Allah Knows, while you, you do not know
Truly, those who love that indecency be spread about those who believed, they will have a painful punishment in the present and in the world to come. And God knows and you know not.
Truly, those who love scandal to be circulated among the believers will have a horrible punishment in this life and in the hereafter. Allah knows, and you do not know.
Those who love to broadcast such slanders among the believers will have a painful punishment in this life and in the Hereafter. Allah knows and you do not know
As for those, who like that indecency should spread among the Believers, they deserve a painful punishment in this world and in the Hereafter, for Allah knows and you do not know (its consequences)
Those who love that scandal should circulate respecting those who believe, for them is a grievous chastisement in this world and the Hereafter. And Allah knows, while you know not
And Allah makes clear to you the signs and Allah is Knowing, Wise.
Those indeed who love circulating scandals about/among those who believe shall suffer a painful punishment in this world and the Hereafter. And Allah knows, and you do not
Indeed, those who like that lewdness should spread amongst the Muslims, for them is an agonizing punishment in this world and in the Hereafter. And Allah knows (the intentions of such people) and you do not know
As for those who enjoy that immorality spreads amongst those who have believed, they will have a painful retribution in the world and the Hereafter. And God knows while you do not know
As for those who enjoy that immorality spreads among those who have believed, they will have a painful retribution in the world and the Hereafter. And God knows while you do not know
As for those who enjoy that immorality spreads among those who have believed, they will have a painful retribution in this world and the Hereafter. And God knows while you do not know.
That those who love/like that the enormous/atrocious deed spread/circulate in (between) those who believed, for them (is a) painful torture in the present world and the end (other life), and God knows, and you do not know
Verily, as for those who like [to hear] foul slander spread against [any of] those who have attained to faith grievous suffering awaits them in this world and in the life to come: for God knows [the full truth], whereas you know [it] not
Surely the ones who love that (the) obscenity should be widespread among the ones who have believed, (they) will have a painful torment in the present (life) (Literally: the lowly "life", i.e., the life of this world) and the Hereafter; and Allah knows, and you do not know
Lo! those who love that slander should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter. Allah knoweth. Ye know not
Those who like to publicize indecency among the believers will face painful torment in this world and in the life to come. God knows what you do not know
Surely, those who like that lewdness spreads among the believers, for them there is painful punishment in this world and the Hereafter. Allah knows, and you do not know
Indeed, those who would like to see lewdness spreading among those who adhere to Islamic monotheism will be subjected to a painful chastisement in this ‘worldly life’, and in the ‘Hereafter’. Allâh knows, while you know not.
A painful punishment _ in this world and in the afterlife _ awaits those who want sexual waywardness and obscenity to spread through the believers. Allah knows it (all) while you know nothing (at all)
Indeed, those who would like to see indecency spreading among those who adhere to Faith will be subjected to a painful chastisement in this worldly life, as well as in the Hereafter. And Allâh has full knowledge of what you cannot encompass.
Indeed, those ill-tongued who just love to circulate and spread an injurious report to throw scandal on people-guilty or not guilty in the wide circle of the all as well as among those who conformed to Islam shall suffer heavily for it here and Hereafter. Allah is 'Alimun whereas you are not
Those who like to spread indecency among the believers will suffer a painful punishment in this worldly life and the Hereafter. Allah knows what you don’t know.
Indeed, those who love to see indecency spread among the believers will suffer a painful punishment in this life and the Hereafter. Allah knows and you do not know.
Those who love indecency to spread amongst the believers, for them is a painful punishment in this world and the hereafter, and Allah knows and you don´t know.
Those who delight in spreading salacious slander against the faithful shall be grievously punished in this life and in the life to come. God knows, but you know not
Those who love to see immorality spread among the believers have incurred a painful retribution in this life and in the Hereafter. GOD knows, while you do not know.
Those who enjoy hearing that immorality has spread among the believers will have a painful punishment both in this world and the Hereafter. God knows and you do not.
Those who enjoy hearing that immorality has spread among the believers will have a painful punishment both in this world and the Hereafter. God knows, and you do not.
Surely those who love that the obscenity spreads within those who believed, for them is a painful torment, in the Dunya (this life) and the Hereafter. And Allah knows, and you are not knowing.
Verily those who love that indecency should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter; and Allah knows, while you do not know
Those who love that gross indecency should spread among the believers shall be visited with grievous suffering both in this world and in the life to come. God knows, but you do not know.
Verily, those who love to see immorality spread among the believers, shall be punished (by a court of law) in this world and in the life to come. For, Allah knows and you know not
Surely (as for) those who love that scandal should circulate respecting those who believe, they shall have a grievous chastisement in this world and the hereafter; and Allah knows, while you do not know
Those, who love that indecency should spread among the believers, will have a painful punishment in this world and the Hereafter. And ALLAH knows and you know not
Truly those who desire that indecency be spread among those who believe, theirs shall be a painful punishment in this world and the Hereafter. God knows, and you know not
Verily, those who love (to see) lies circulated openly among the believers, they will have a painful penalty in this life and in the hereafter: And Allah knows, and you do not know
Those who love to see immorality among the believers will face severe punishment in this life and the Hereafter. God knows, and you don’t know.
Those who love to see immorality spread among the believers—for them is a painful punishment, in this life and in the Hereafter. God knows, and you do not know
Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know
Indeed, those who love that immorality should spread amongst those who believe, for them is painful punishment in the world and the hereafter; and God knows, and you do not know.
Those who love (to see) scandal published broadcast among the Believers, will have a grievous Penalty in this life and in the Hereafter: God knows, and ye know not
Those who love (to see) scandal published broadcast among the Believers, will have a grievous Penalty in this life and in the Hereafter: Allah knows, and ye know not
وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَیۡكُمۡ وَرَحۡمَتُهُۥ وَأَنَّ ٱللَّهَ رَءُوفࣱ رَّحِیمࣱ ٢٠
If it were not for God’s bounty and mercy and the fact that He is compassionate and merciful . . .
And had it not been for the Grace of Allah and His Mercy on you (this slander would have very bad impact). Allah is full of Kindness, Merciful.
And had there not been Allah's grace upon you and His mercy, and that Allah was Tender and Merciful, ye had Perished
But for the grace of God and His mercy (much harm would have been done); yet God is compassionate and kind
What if Allah’s bounty and grace had not been upon you! Indeed, Allah is the Ra’uf, the Rahim!
Were it not for Allah´s favour to you and His mercy . . . and that Allah is All-Gentle, Most Merciful.
Were it not for Allah’s grace and His mercy upon you, and that Allah is all-kind, all-merciful
Were it not for God’s grace and favor to upon you, and His mercy, and that God is All-Pitying, All-Compassionate (especially towards His believing servants, what terrible consequences would such evils have caused in your community)
But for the grace of Allah and His mercy (that rests) upon you and (but for the fact) that Allah is most Compassionate, Ever Merciful (none of you would have ever been so chaste and pure)
But for God's bounty to you and His mercy and that God is All-gentle, All-compassionate -
And if it was not for God’s grace and mercy on you, (you would be in trouble) and indeed God is gentle and merciful.
If you only knew what would have happened to you, if God had not shown His Grace and Mercy to you. Indeed God is the Most Merciful, the Most Forgiving
Were it not for the grace and mercy of God on you and that God is full of kindness and mercy
And were it not for Allah’s grace upon youpl, and His mercy, and that Allah is Compassionate, Bestowing of mercy...
And but for God's grace upon you, and His mercy, and that God is kind and compassionate ...
And were it not for Allah’s munificence and His mercy upon you, and that Allah is Forgiving, Most Merciful - you would have tasted its outcome
And had it not been for the favor of Allah and His mercy upon you and that Allah is indeed All-tender, Most-merciful.
Had it not been for the indulgence of God towards you, and his mercy, and that God is gracious and merciful, ye had felt his vengeance
And but for the grace of Allah upon you, and His mercy, and that Allah is kind and compassionate...
If it was not for the bounty of Allah to you and His Mercy, and Allah is the Gentle, the Most Merciful
And but for the goodness of God towards you and His Mercy, and that God is Kind, Merciful . . .
And if (there is) not the Grace of Allah over you, and His Mercy (your laxity would allow the spread of obscenity and immorality in the community, but Allah nips the evil in the bud). And that Allah is full of Kindness, continuously Merciful
And if it were not for the grace of God on you and His mercy, you would be ruined, and that God is Gentle, Compassionate.
What if it were not for the grace and mercy of Allah on you and that Allah is full of kindness, the Most Merciful?
Were it not for the grace and mercy of Allah towards you, this scandal would have produced very bad results for you. Allah is indeed very Kind, most Merciful
If Allah had not shown His grace and mercy to you, (this scandal would have produced very evil results): Allah is indeed very Kind and Merciful
And were it not for Allah’s grace on you and His mercy -- and that Allah is Compassionate, Merciful
For those who love that indecent things should spread among those who believe, there will certainly be a painful punishment in this world and the hereafter, and Allah knows while you do not know.
And had it not been for Allah's favour upon you and His mercy...! And had it not been that Allah is Kind, Merciful...
And had there not been Allah’s grace and His mercy upon you (for the sake of the Holy Prophet [blessings and peace be upon him], you too would have been destroyed like the former communities). But Allah is Most Clement, Ever-Merciful
And all this is from God's favour upon you and His mercy. And God is Compassionate, Merciful
And all this is from the favor of God upon you and His mercy. And God is Compassionate, Merciful
And all this is from the favor of God upon you and His mercy. And God is Compassionate, Merciful.
And where it not for God's grace/favour/blessing on you and His mercy, and that God (is) compassionate/merciful, merciful
And were it not for God’s favour upon you and His grace, and that God is compassionate, a dispenser of grace...
And had it not been for the Grace of Allah upon you and His mercy, and that Allah is Ever-Compassionate, Ever-Merciful (you had been the losers)
Had it not been for the grace of Allah and His mercy unto you, and that Allah is Clement, Merciful, (ye had been undone)
Were it not for the favor and mercy of God upon you (you would have faced painful punishment in this world and the life to come). God is Compassionate and Merciful
Had it not been for the grace of Allah upon you, and His mercy, and that Allah is Very-Kind, Very-Merciful (you would have been destroyed)
Had it not been for the Bounty of Allâh and His mercy towards you, (you would have gone astray). Indeed, Allâh is full of compassion, the Most Merciful.
(And it would have spread) had it not been for the mercy of Allah and His favors upon you. Allah is the most Gracious and the most Merciful
Had it not been for the Bounty of Allâh and His Mercy toward you, (you would have fallen away from the Faith). Indeed, Allâh is full of compassion, the Most Merciful.
And had it not been for Allah's efficacious grace and mercy abounding in you and that He displays a kind disposition and mercy to those who serve Him and to those who do not, He would have punished you, but His mercy is extended to all
Imagine the consequences, if it were not for Allah’s grace towards you and His kindness. Allah is Compassionate, Kind.
˹You would have suffered,˺ had it not been for Allah’s grace and mercy upon you, and had Allah not been Ever Gracious, Most Merciful.
And you depend on Allah´s favour and mercy upon you and that Allah is lenient and merciful.
And but for God‘s grace and compassion for you, His kindliness and mercy . .
GOD showers you with His grace and mercy. GOD is Most Kind towards the believers, Most Merciful.
Were it not for God's favor to you and His mercy, and because God is compassionate and Merciful-to-all.
[you would have suffered] were it not for God’s favor to you and His mercy, and because God is the Compassionate, the Mercy Giver.
And were it not, Allah’s bounty be upon you, and His mercy, and surely Allah is A Clement, Merciful.
And had it not been for the grace of Allah and His mercy on you, and Allah is Compassionate, Merciful, (you would have been chastised)
Were it not for God's favour upon you and His grace, and that God is Compassionate, Merciful ...!
Had it not been for the Favor of Allah and His Mercy unto you, and that Allah is Compassionate, Merciful, (your social fabric would have been undone)
And were it not for Allah's grace on you and His mercy, and that Allah is Compassionate, Merciful
And but for the grace of ALLAH and HIS mercy upon you and that ALLAH is Compassionate and Merciful, you would have been ruined
And were it not for God’s Bounty toward you, and His Mercy, and that God is Kind, Merciful
If it was not because of Allah’s grace and mercy upon you, and that Allah is full of kindness (Ra'uf), Most Merciful (Raheem); (You would be truly lost)
God extends His grace and mercy upon you. God is Kind and Merciful.
Were it not for God's grace upon you, and His mercy, and that God is Clement and Merciful
And if it had not been for the favor of Allah upon you and His mercy... and because Allah is Kind and Merciful
And if not for God's grace upon you, and His mercy, and that God is pitying, compassionate.
Were it not for the grace and mercy of God on you, and that God is full of kindness and mercy, (ye would be ruined indeed)
Were it not for the grace and mercy of Allah on you, and that Allah is full of kindness and mercy, (ye would be ruined indeed)
3
Slanderers of Women
۞ یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا تَتَّبِعُوا۟ خُطُوَ ٰتِ ٱلشَّیۡطَـٰنِۚ وَمَن یَتَّبِعۡ خُطُوَ ٰتِ ٱلشَّیۡطَـٰنِ فَإِنَّهُۥ یَأۡمُرُ بِٱلۡفَحۡشَاۤءِ وَٱلۡمُنكَرِۚ وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَیۡكُمۡ وَرَحۡمَتُهُۥ مَا زَكَىٰ مِنكُم مِّنۡ أَحَدٍ أَبَدࣰا وَلَـٰكِنَّ ٱللَّهَ یُزَكِّی مَن یَشَاۤءُۗ وَٱللَّهُ سَمِیعٌ عَلِیمࣱ ٢١
Believers, do not follow in Satan’s footsteps- if you do so, he will urge you to indecency and evil. If it were not for God’s bounty and mercy towards you, not one of you would ever have attained purity. God purifies whoever He will: God is all hearing, all seeing
O you who believe! Don’t follow the footsteps of Satan. Whoever follows the footsteps of Satan, then surely he commands to commit indecency, and evil deeds. Had it not been for the Grace of Allah and His Mercy on you, no one of you would ever have been purified from sins. But Allah purifies whom He wills, and Allah is All-Hearer, All-Knower.
O Ye who believe! follow not the footsteps of the Satan. And whosoever followeth the footsteps of the Satan, then he only urgeth to indecency and abomination. And had there not been the grace of Allah upon you and His mercy, not one of you would ever have been cleansed; but Allah cleanseth whomsoever He Will and Allah is Hearing, Knowing
O you who believe, do not follow in the footsteps of Satan, for he who follows in the footsteps of Satan will be induced by him to what is shameful and forbidden. But for the grace of God and His mercy upon you none of you would have escaped undefiled; but God makes whosoever He will grow in goodness, for God is all-hearing and all-knowing
O believers... Do not follow Satan’s steps (bodily impulses)! Whoever follows the steps of Satan, let him know with certainty that Satan only commands indecency (extreme indulgence in corporeality) and transgression... Had it not been for Allah’s bounty and grace upon you none of you could have been purified and shown any progress... But Allah purifies (from the illusory self; ego) whom He wills... Allah is the Sami, the Aleem.
You who have iman! do not follow in the footsteps of Shaytan. Anyone who follows in Shaytan´s footsteps should know that he commands indecency and wrongdoing. Were it not for Allah´s favour to you and His mercy, not one of you would ever have been purified. But Allah purifies whoever He wills. Allah is All-Hearing, All-Knowing.
O you who have faith! Do not follow in Satan’s steps. Whoever follows in Satan’s steps [should know that] he indeed prompts [you to commit] indecent acts and wrong. Were it not for Allah’s grace and His mercy upon you, not one of you would ever be pure. But Allah purifies whomever He wishes, and Allah is all-hearing, all-knowing
O you who believe! Do not follow in the footsteps of Satan. Whoever follows in the footsteps of Satan, (let him know well that) Satan insistently calls to all that is indecent and shameful, and all that is evil. Were it not for God’s bounty on you, and His mercy, not one of you would have ever attained purity; but God purifies whomever He wills. God is All-Hearing, All-Knowing
O you who believe! do not follow the footsteps of satan. He that follows the footsteps of satan (should remember that) he (- satan) surely enjoins immorality and indecency. But for the grace of Allah and His mercy (that rests) upon you, not one of you would ever have been pure, but Allah purifies him who wishes (to be purified). And Allah is All-Hearing, All- Knowing
O believers, follow not the steps of Satan; for whosoever follows the steps of Satan, assuredly he bids to indecency and dishonour. But for God's bounty to you and His mercy not one of you would have been pure ever; but God purifies whom He will; and God is All-hearing, All-knowing
You who believe, do not follow Satan's footsteps, and whoever follows Satan's footsteps (should know that), indeed he instructs to indecency and to unacceptable (and wrong). And if it was not for God’s grace and mercy on you, none of you would ever be purified (absolved), but God purifies anyone He wants. God hears all and knows all.
O’ you who have believed, do not follow the path of Satan. The one who follows the Satan’s footstep, submits himself to his orders, i.e., getting involved in indecencies and the denial of the truth. Had it not been for the Grace of God and His Mercy on you, none would have been purified. But God purifies whoever He wills as He hears everything and is knows everything
O you who believe, follow not Satan’s footsteps. If any follow the footsteps of Satan, he will command what is shameful and wrong, and were it not for the grace and mercy of God on you, not one of you would have ever been purified, but God purifies whom He pleases, and God is the One who hears and knows all things
O you who have attained faith, do not follow Satan’s footsteps, for whoever follows Satan’s footsteps (should know that) indeed he commands to obscenity and what is deplorable. And were it not for Allah’s grace towards you, and His mercy, not one of you would ever have been purified, ever, but Allah purifies whomever He wills. For Allah is All-Hearing, All-Knowing.
O ye who believe! follow not the footsteps of Satan, for he who follows the footsteps of Satan, verily, he bids you sin and do wrong; and but for God's grace upon you and His mercy, not one of you would be ever pure; but God purifies whom He will, for God both hears and knows
O People who Believe! Do not follow the footsteps of the devil; and whoever follows the footsteps of the devil – so he will only bid the indecent and the evil; and were it not for Allah’s munificence and His mercy upon you, none of you would ever become pure – but Allah purifies whomever He wills; and Allah is All Hearing, All Knowing
O you who believe, do not follow the footsteps of Satan and whosoever follows the footsteps of Satan, he [Satan] but commands unto things which are offensive and wicked. Had it not been for Allah’s favor and His mercy upon you, He would not sanctify anyone of you ever. But Allah sanctifies the one whom He pleases and Allah is All-hearing, All-knowing.
O true believers, follow not the steps of the devil: For whosoever shall follow the steps of the devil, he will command him filthy crimes, and that which is unlawful. If it were not for the indulgence of God, and his mercy towards you, there had not been so much as one of you cleansed from his guilt for ever: But God cleanseth whom he pleaseth; for God both heareth and knoweth
O you who believe! Follow not the footsteps of Satan, for he who follows the footsteps of Satan, verily, he bids you filth (the shameful) and wrong. Had it not been for the grace of Allah upon you and His mercy unto you, not one of you would have grown p
Believers, do not follow in the steps of satan, for those who follow the steps of satan, he bids to indecency and dishonor. But for the bounty of Allah to you, and His Mercy no one of you would ever have been purified; but Allah purifies whom He will; Allah is the Hearer, the Knower
O ye who believe! follow not the steps of Satan, for whosoever shall follow the steps of Satan, he will enjoin on him what is base and blameworthy; and but for the goodness of God towards you, and His mercy, no one of you had been cleansed for ever: but God maketh whom He will to be clean, and God Heareth, Knoweth
O you people who have Believed! Do not follow footsteps of the satan. And whoever follows footsteps of the satan, then verily, he (i.e., the satan) commands Al-Fahsha (obscenity, immorality and vulgarity) and Al-Munkar (the undesirable and the prohibited). And if (there is) not the Grace of Allah over you, and His Mercy, not one of you would ever have been pure (from sins). But Allah purifies whom he thinks proper. And Allah is All-Hearer, All-Knower
O those who believed! Follow not in the steps of Satan. And whoever follows in the steps of Satan, then, truly, he commands depravity, and that which is unlawful. And if it were not for the grace of God on you and His mercy, none of you would ever be pure in heart, but God makes pure whom He wills. And God is Hearing, Knowing.
O Believers, do not follow Satan’s footsteps. Anyone who follows Satan’s footsteps perpetuates corruption and immorality. If it were not for the grace and mercy of Allah, no one would remain pure, but Allah purifies whom He pleases. Allah is the All-hearing, the All-knowing.
O believers! Do not follow the footsteps of Satan: because anyone who follows the footsteps of Satan is seduced by him to commit acts of indecency and wickedness. If there had not been the grace and mercy of Allah upon you, none of you would have ever been purified from that sin, for it is Allah Alone Who purifies whom He pleases, and Allah is All-Hearing, All-Knowing
O Believers, do not follow in Satan´s footsteps, for he will incite to indecency and wickedness any who will follow him. If Allah had not shown His Brace and mercy to you, none of you would have been able to cleanse yourself, for it is Allah alone Who cleanses whom He wills, and Allah is All-Hearing, All-Knowing
O you who believe, follow not the footsteps of the devil. And whoever follows the footsteps of the devil, surely he commands indecency and evil. And were it not for Allah’s grace on you and His mercy, not one of you would ever have been purse, but Allah purifies whom He pleases. And Allah is Hearing, Knowing
And had the grace of Allah not been on you with His mercy, and that Allah is full of pity, Merciful, (then you would have been at a loss). (R 2, P 17 ½ )
O you who believe! Follow not footsteps of the Satan. And whoever follows footsteps of the Satan, he does indeed then exhort doing things that are indecent and forbidden. And had it not been for Allah's favour upon you and His mercy, not one of you would have ever been pure! And Allah purifies whom He wills. And Allah hears all, knows all
O believers! Do not follow the footsteps of Satan, and whoever follows the footsteps of Satan, then he (Satan) certainly commands to practise (and promotes) immorality and sinful deeds. And if there had not been Allah’s grace and His mercy upon you, then none of you would ever have been pure (of the stain of the sin of slander). But Allah purifies whom He wills and Allah is All-Hearing, All-Knowing
O you who believe, do not follow the footsteps of the devil. And whosoever follows the footsteps of the devil should know that he advocates immorality and evil. And had in not been for God's favour upon you and His mercy, not one of you would have ever been purified, but God purifies whom He wishes, and God is Hearer, Knower
O you who believe, do not follow the footsteps of the devil. And whoever follows the footsteps of the devil should know that he advocates immorality and vice. And had it not been for the grace of God upon you and His mercy, not one of you would have ever been purified, but God purifies whom He wishes, and God is Hearer, Knower
O you who believe, do not follow the footsteps of the devil. And whoever follows the footsteps of the devil should know that he advocates immorality and vice. And had it not been for the grace of God upon you and His mercy, not one of you would have ever been purified, but God purifies whom He wishes, and God is Hearer, Knower.
You, you those who believed, do not follow the devil's foot steps, and who follows the devil's foot steps, so that he truly orders/commands with the enormous/atrocious deeds , and the defiance of God and His orders/obscenity , and where it not for God's grace/favour/blessing on you and His mercy (there would) not (be) from one from you ever (E) (that) purified/corrected , and but God purifies/corrects whom He wills/wants/intends, and God (is) hearing/listening, knowledgeable
O You who have attained to faith! Follow not Satan’s footsteps: for he who follows Satan’s footsteps [will find that], behold, he enjoins but deeds of abomination and all that runs counter to reason. And were it not for God’s favour upon you and His grace, not one of you would ever have remained pure. For [thus it is:] God who causes whomever He wills to grow in purity: for God is all-hearing, all-knowing
O you who have believed, do not ever follow the steps of Ash-Shaytan, (The ever-vicious, i.e., the Devil) and whoever ever follows the steps of Ash-Shaytan, then surely he commands obscenity and malfeasance. And had it not been for the Grace of Allah upon you and His mercy, in no way would any of you have been cleansed at all; but Allah cleanses whomever He decides, and Allah is Ever-Hearing, Ever-Knowing
O ye who believe! Follow not the footsteps of the devil. Unto whomsoever followeth the footsteps of the devil, lo! he commandeth filthiness and wrong. Had it not been for the grace of Allah and His mercy unto you, not one of you would ever have grown pure. But Allah causeth whom He will to grow. And Allah is Hearer, Knower
Believers, do not follow the footsteps of satan; whoever does so will be made by satan to commit indecency and sin. Were it not for the favor and mercy of God, none of you would ever have been purified. God purifies whomever He wants. God is All-hearing and All-knowing
O you who believe, do not follow the footsteps of Satan. Whoever follows the footsteps of Satan, (should know that) he orders (one to commit) shameful acts and evil deeds. Had it not been for the grace of Allah upon you, and His mercy, not a single person from you would have ever attained purity. But Allah purifies whomsoever He wills. Allah is All-Hearing, All-Knowing
O’ you who adhere to Islamic monotheism, follow not the footsteps of the devil. Whosoever follows the footsteps of the devil (needs to know that) the devil commands indecency and what is bad. Had it not been for the Bounty of Allâh and His mercy towards you, no one of you would have been pure (from sins). But Allâh purifies whom He wills (by His Grace), and Allâh is All-Hearer, All-Knowing.
Oh you who believe! Do not emulate the example of Shaitan. Whoever follows the footsteps of Shaitan (should know) that he always exhorts the commission of obscene and vile deeds and the prohibited acts. The favors of Allah and His mercy are upon you. Otherwise, none of you could have ever acquired the purity of heart. But Allah purifies whomever He wants. Allah is all-Hearing and all-Knowing
O’ you who live by Faith, don’t follow the footsteps of the devil. And whoever follows the footsteps of the devil (need to know that) the devil commands indecency and whatever is bad. Had it not been for the Bounty of Allâh and His Mercy towards you, none of you would ever have been purified. But Allâh purifies whom He wills. And Allâh is All-Hearer, All-Knowing.
O you who conformed to Allah's system of faith and worship: Do not follow the footsteps of AL-Shaytan (Satan) nor walk in the footsteps of those with characteristics befitting him. And he who follows the footsteps of AL-Shaytan must realize that he incites people and commands their sympathy to commit themselves to immorality and to all that is wrongful and obscene. And had it not been for Allah's efficacious grace and mercy abounding in you, He would never have vindicated any of you, but He does vindicate whom He will and Allah is Sami'un (Omnipresent with unlimited audition) and 'Alimu
Believers, don’t follow in Satan’s footsteps. Whoever follows Satan’s footsteps will find that he urges indecency and shameful acts. If it weren’t for Allah’s grace on you and His kindness, none of you would be pure, Allah purifies anyone He pleases. Allah is the Hearer, the Knower
O believers! Do not follow the footsteps of Satan. Whoever follows Satan’s footsteps, then ˹let them know that˺ he surely bids ˹all to˺ immorality and wickedness. Had it not been for Allah’s grace and mercy upon you, none of you would have ever been purified. But Allah purifies whoever He wills. And Allah is All-Hearing, All-Knowing.
Oh you believers, do not follow in the footsteps of the devil; whoever follows in the footsteps of the devil, he commands indecency and wrongdoing, and if it were not for the favour and mercy of Allah upon you, none of you would ever be purified, but Allah purifies whom He pleases, and Allah listens and knows.
You that are true believers, do not follow Satan‘s footsteps. He that walks in Satan‘s footsteps is incited by him to lewdness and everything reprehensible. But for God‘s grace and mercy, none of you would ever have kept himself pure. But God purifies whom He will; God hears all and knows all
O you who believe, do not follow the steps of Satan. Anyone who follows the steps of Satan should know that he advocates evil and vice. If it were not for GOD's grace towards you, and His mercy, none of you would have been purified. But GOD purifies whomever He wills. GOD is Hearer, Knower.
Believers, do not follow Satan's footsteps, for he who follows Satan's footsteps joins immorality and wrongdoing. Were it not for God's favor to you and His mercy, not one of you would have been purified, ever, but God purifies whom He wills, for God is All-Hearing and All-Knowing.
Believers do not follow Satan’s footsteps, for he who follows Satan’s steps joins immorality and wrongdoing. Were it not for God’s favor to you and His mercy, not one of you would have been purified, ever, but God purifies whom He wills, for God is All-Hearing and All-Knowing.
O you who believed! Do not follow Satan’s footsteps. And whoever follows Satan’s footsteps, so he commands by obscenity and denial. And if not, Allah’s bounty be upon you, and His mercy, no one among you would have been refined, ever. But Allah refines whomever He wills. And Allah is Hearer, Knowledgeable.
O you who believe! Do not follow the steps of the Satan. And whoever follows the steps of the Satan, then verily he commands indecency and wrong. Had it not been Allah�s grace and His mercy on you, not one of you would have ever been pure. But Allah purifies whom He pleases; and Allah is All-Hearing, All-Knowing
Believers! Do not follow Satan's footsteps, for he who follows Satan's footsteps will only enjoin what is shameful and wrong. Were it not for God's favour upon you and His grace, none of you would have ever been pure. It is God who causes whomever He wills to grow in purity. God is All- Hearing, All-Knowing.
O You who have chosen to be graced with belief! Follow not the steps of satanic people in the community. Anyone who follows Satan's steps, should know that he advocates evil and vice. Had it not been for the Favor of Allah, and His Grace unto you, none of you could have grown in goodness. Thus it is - but anyone can develop the "Self" (attain Self-actualization) by following Allah's Laws (given in the Qur'an). Allah is Hearer, Knower (Most Perceptive of your psychosocial needs)
O you who believe! do not follow the footsteps of the Shaitan, and whoever follows the footsteps of the Shaitan, then surely he bids the doing of indecency and evil; and were it not for Allah's grace upon you and His mercy, not one of you would have ever been pure, but Allah purifies whom He pleases; and Allah is Hearing, Knowing
O ye who believe ! Follow not the footsteps of Satan, and whoso follows the footsteps of satan should know that he, surely, enjoins indecency and manifest evil. And but for the grace of ALLAH and HIS mercy upon you, not one of you would ever be pure; but ALLAH purifies whom HE pleases. And ALLAH is All-Hearing, All-Knowing
O you who believe! Follow not the footsteps of Satan! And whosoever follows the footsteps of Satan, truly he enjoins indecency and wrong. And were it not for God’s Bounty toward you, and His Mercy, not one of you would ever be pure. But God purifies whomsoever He will, and God is Hearing, Knowing
O you who believe! Do not follow Satan's footsteps: If any will follow the footsteps of Satan's, verily, he will command what is shameful and wrong: And if it was not because of Allah’s grace and mercy upon you, not (even) one of you would ever have been pure: But Allah does purify whomsoever He pleases: And Allah is All Hearing (Sami’), All Knowing (Aleem)
O you who believe, don’t follow Satan’s footsteps. Whoever follows Satan’s footsteps—he orders immorality and what’s objectionable. If not for God’s grace and mercy upon you, none of you would ever be purified. But God purifies whom He wills. God is All-Hearing, All-Knowing.
O you who believe! Do not follow Satan's footsteps. Whoever follows Satan's footsteps—he advocates obscenity and immorality. Were it not for God's grace towards you, and His mercy, not one of you would have been pure, ever. But God purifies whomever He wills. God is All-Hearing, All-Knowing
O you who have believed, do not follow the footsteps of Satan. And whoever follows the footsteps of Satan - indeed, he enjoins immorality and wrongdoing. And if not for the favor of Allah upon you and His mercy, not one of you would have been pure, ever, but Allah purifies whom He wills, and Allah is Hearing and Knowing
O those who believed! Do not follow the footsteps of the devil, and whoever follows the footsteps of the devil, then indeed, he commands immorality and the bad; and if not for God's grace upon you and His mercy, not one of you would have been pure, ever, but God purifies whom He wills, and God is hearing, knowing.
O ye who believe! follow not Satan's footsteps: if any will follow the footsteps of Satan, he will (but) command what is shameful and wrong: and were it not for the grace and mercy of God on you, not one of you would ever have been pure: but G od doth purify whom He pleases: and God is One Who hears and knows (all things)
O ye who believe! follow not Satan's footsteps: if any will follow the footsteps of Satan, he will (but) command what is shameful and wrong: and were it not for the grace and mercy of Allah on you, not one of you would ever have been pure: but Allah doth purify whom He pleases: and Allah is One Who hears and knows (all things)
وَلَا یَأۡتَلِ أُو۟لُوا۟ ٱلۡفَضۡلِ مِنكُمۡ وَٱلسَّعَةِ أَن یُؤۡتُوۤا۟ أُو۟لِی ٱلۡقُرۡبَىٰ وَٱلۡمَسَـٰكِینَ وَٱلۡمُهَـٰجِرِینَ فِی سَبِیلِ ٱللَّهِۖ وَلۡیَعۡفُوا۟ وَلۡیَصۡفَحُوۤا۟ۗ أَلَا تُحِبُّونَ أَن یَغۡفِرَ ٱللَّهُ لَكُمۡۚ وَٱللَّهُ غَفُورࣱ رَّحِیمٌ ٢٢
Those who have been graced with bounty and plenty should not swear that they will [no longer] give to kinsmen, the poor, those who emigrated in God’s way: let them pardon and forgive. Do you not wish that God should forgive you? God is most forgiving and merciful
And let not those among you with blessings and wealth swear to withhold help to their kinsmen, the poor, and the emigrants in the Way of Allah. Let them pardon and forgive. Don’t you love that Allah should forgive you? And Allah is Forgiving, Merciful.
And let not the owners of affluence and amplitude among you swear off from giving unto the kindred and the needy and the emigrants in the way of Allah; let them pardon and overlook. Love ye not that Allah should forgive you And Allah is Forgiving, Merciful
Let not those who are men of plenty and means among you swear that they will not give to their relatives and the poor and those who leave their homes in the service of God. They should forgive and overlook (their failings). Would you not like God to forgive you? And God is forgiving and kind
Let not those among you who are graceful and wealthy swear not to give to their kindred, the needy and those who have migrated for the cause of Allah... Would you not like Allah to forgive you? Allah is the Ghafur, the Rahim.
Those of you possessing affluence and ample wealth should not make oaths that they will not give to their relatives and the very poor and those who have made hijra in the way of Allah. They should rather pardon and overlook. Would you not love Allah to forgive you? Allah is Ever-Forgiving, Most Merciful.
Let the well-off and the opulent among you not vow not to give to the relatives and the needy, and to those who have migrated in the way of Allah, and let them excuse and forbear. Do you not love that Allah should forgive you? And Allah is all-forgiving, all-merciful
Let not those among you who are favored with resources swear that they will no longer give to the kindred, the needy, and those who have emigrated in God’s cause, (even though those wealthy ones suffer harm at the hands of the latter). Rather let them pardon and forbear. Do you not wish that God should forgive you? God is All-Forgiving, All-Compassionate
And let not those of you who are possessed of grace (with moral virtue) and of plenty (of riches like Abu Bakr) swear that they will give nothing to the kindred, the needy and those who have left their homes for the cause of Allah, but let them forgive and forbear (the offence). Do you not desire that Allah should protect you (against your faults)? And Allah is Great Protector, Ever Merciful
Let not those of you who possess bounty and plenty swear off giving kinsmen and the poor and those who emigrate in the way of God; but let them pardon and forgive. Do you not wish that God should forgive you? God is All-forgiving, All-compassionate
And those who have grace and abundance (of wealth) should not swear that they would not give to the relatives (and close ones), and the needy, and the migrants in God’s way, and they should excuse and overlook. Do you not like God to forgive you? God is forgiving and merciful.
Those among you whom God has blessed with wealth should not say that they will never again help their relatives, poor people, and those who have immigrated for the cause of the Lord (because of the disappointing experiences that they have had with them.) They should forgive (if they have said or done something wrong) and treat them with tolerance. Do you not wish to be pardoned by God? Yes, indeed the Lord is Forgiving and Merciful
Let not those among you who are endued with grace and means, resolve by promise against helping their relatives, those in want, and those who have left their homes in God's cause. Let them forgive and overlook. Do you not wish that God would forgive you? For God is Oft-Forgiving, Mercifully Redeeming
And let not the ones endowed with grace and affluence swear not to give to the close relatives and the destitutepl and the emigrants in the way of Allah, and let them pardon and let them overlook. Do youpl not love that Allah should forgive you? For Allah is Oft-Forgiving, Bestowing of mercy.
And let not those amongst you who have plenty and ample means swear that they will not give aught to their kinsman and the poor and those who have fled their homes in God's way, but let them pardon and pass it over. Do ye not like God to forgive you? and God is forgiving, compassionate
And may not those who possess superiority (in wealth) among you and possess capacity, swear not to give to the relatives and to the needy, and to immigrants in Allah's cause; and they should forgive and forbear; do you not like that Allah may forgive you? And Allah is Oft Forgiving, Most Merciful
And let not those who have been blessed among you with favor [from Allah] and with abundance swear not to give to those who are near of kin and to the poor and to those who have migrated in the way of Allah but let them pardon and overlook. Do you not love that Allah should forgive you? and Allah is Oft-Forgiving Most-merciful.
Let not those among you who possess abundance of wealth, and have ability, swear that they will not give unto their kindred, and the poor, and those who have fled their country for the sake of God's true religion: But let them forgive, and act with benevolence towards them. Do ye not desire that God should pardon you? And God is gracious and merciful
And let not those amongst you who have plenty (dignity and ease and ample means) swear that they will not give aught to their kinsman and the needy and those who are fugitives from their homes in the cause of Allah, but let them forgive and show indulgen
Do not let those of you who possess bounty and plenty swear not to give kinsmen, and the poor, and those who emigrate in the way of Allah. Let them pardon and forgive. Do you not yearn that Allah forgives you? And Allah is the Forgiver, the Most Merciful
And let not persons of wealth and means among you swear that they will not give to their kindred, to the poor, and to those who have fled their homes in the cause of God; let them rather pardon and pass over the offence. Desire ye not that God should forgive you? And God is Gracious, Merciful
And must not adversely swear the possessors of wealth and plenty amongst you that they give (their possessions for the use of) close relations, and the indigent and those who emigrate in Allah’s Cause. And they must pardon and must forgive. Don’t you like that Allah may forgive you? And Allah is Oft-Forgiving, continuously Merciful
Let those imbued with grace not forswear—and those with plenty among you—to give to those imbued with kinship and to the needy and the ones who emigrate in the way of God. And let them pardon and let them overlook. Love you not that God should forgive you? And God is Forgiving, Compassionate.
Those among you graced with Allah’s favor and prosperity should not neglect helping their relatives, those in need, and those who have been deployed for the service of Allah. Be forgiving and benevolent if you expect Allah to forgive you of your sins. Allah is the Most Forgiving, the Most Merciful.
Let not those among you who are endowed with grace and amplitude of means swear to withhold their help from their relatives, the indigent and those who left their homes for the cause of Allah - rather let them forgive and overlook - do you not wish that Allah should forgive you? Allah is Forgiving, Merciful
Those among you, who are bountiful and persons of means, should not swear on oath that they would withhold their help from their relatives, the indigent and those who have left their homes for the cause of Allah: they should forgive and forbear. Do you not wish that Allah should forgive you? and Allah is Forgiving and Merciful
And let not possessors of grace and abundance among you swear against giving to the near of kin and the poor and those who have fled in Allah’s way; and pardon and overlook. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful
O you who believe ! do not follow the footsteps of the devil, and whoever follows the footsteps of the devil, then he will certainly enjoin indecency and that which is not recognized (as good), and had the grace of Allah not been on you with His mercy, not (even) one of you would have ever been pure, but Allah purifies whom He wills and Allah is Hearing, Knowing. , but Allah purifies whom He wills and Allah is Hearing, Knowing.
And let not those of you who are favoured with wealth and means swear against giving to the near of kin and to the poor and to those who have migrated in Allah's way. And they should forgive and forget. Do you not like that Allah forgive you? And Allah is Forgiving, Merciful
And (now) those of you who are exalted (by way of the Din [Religion]) and are affluent (worldwise) must not swear that they will not provide (financial help) to the relatives, the needy and the Emigrants (who were involved in this offence of false accusation). They should forgive (their misconduct) and overlook (their mistake). Do you not like that Allah should forgive you? And Allah is Most Forgiving, Ever-Merciful
And let not those amongst you who have been blessed with abundance refuse to give to the relatives, and the needy, and those who have immigrated in the cause of God. Let them pardon and forgive. Would you not like God to forgive you And God is Forgiving, Merciful
And let not those among you who have been blessed by abundance refuse to give to the relatives, and the needy, and those who have immigrated in the cause of God. Let them pardon and forgive. Would you not like God to forgive you? And God is Forgiving, Merciful
And let not those among you who have been given provision and abundance refuse to give to the relatives, and the needy, and those who have immigrated in the cause of God. Let them pardon and forgive. Would you not like God to forgive you? And God is Forgiving, Merciful.
(Owners) of the grace/favour/blessing and the wealth/abundance from you do not slacken/relax , that they give/bring (those) of the relations/near, and the poorest of poor/poor oppressed, and the emigrants in God's sake/path , and to forgive/pardon, and they should forgive/pardon, do you not love/like that God forgives for you? And God (is) forgiving, merciful
Hence, [even if they have been wronged by slander,] let not those of you who have been graced with God’s favour and ease of life ever become remiss in helping [the erring ones among] their near of kin, and the needy, and those who have forsaken the domain of evil for the sake of God, but let them pardon and forbear. [For,] do you not desire that God should forgive you your sins, seeing that God is much-forgiving, a dispenser of grace
And let not the ones endowed with the Grace (of Allah) and affluence swear off bringing (charity) to near of kin (Literally: endowed with kinship) and the indigent and to the ones emigrating in the way of Allah; and let them be clement and let them pardon. Do you not love that Allah should forgive you? And Allah is Ever-Forgiving, Ever-Merciful
And let not those who possess dignity and ease among you swear not to give to the near of kin and to the needy, and to fugitives for the cause of Allah. Let them forgive and show indulgence. Yearn ye not that Allah may forgive you? Allah is Forgiving, Merciful
The well-to-do and the rich among you should not fail to give to relatives, the destitute, and Emigrants for the cause of God. Be considerate and forgiving. Do you not want God to forgive you? God is All-forgiving and All-merciful
The men of grace and wealth among you should not swear against giving (their charitable gifts) to the kinsmen and the poor and to those who have migrated in the way of Allah, and they should forgive and forego. Do you not like that Allah forgives you? Allah is Most-Forgiving, Very- Merciful
Let not those among you who possess bounty and abundance swear against giving to their kinsmen, to the needy ones and to those who emigrated for the cause of Allâh. Thus, let them pardon and forgive. Do you not love that Allâh should forgive you? Allâh is Oft-Forgiving, Most Merciful.
The wealthy and the resourceful should not swear that they would withhold assistance from their needy relatives and the poor, nor from those who have left their homes for the sake of Allah! Rather, they should forgive and bear no malice. Wouldn´t you like Allah to forgive you? Allah is the most Forgiving and the most Merciful
Don’t let those of you who possess bounty and abundance swear against giving to their kinsmen and the poor, as well as to those who emigrated for the cause of Allâh. So let them pardon and forgive. Do you not love that Allâh should forgive you? And Allâh is Oft-Forgiving, Most Merciful.
And those of you in whom Allah's grace abounds must not resolve against helping the needy among their kindred and those in want as well as those who emigrated to where they could best serve Allah's cause. It is to their advantage to accord them forgiveness and not to entertain them with thoughts of ill-will. Would you not like that Allah forgives your iniquities, and Allah is Ghafurun and Rahimun
Those of you who possess status and means shouldn’t vow to stop giving to relatives, the needy and those who emigrated for the sake of Allah. Let them pardon and overlook their shortcomings. Wouldn’t you like Allah to forgive you? Allah is Forgiving, Kind
Do not let the people of virtue and affluence among you swear to suspend donations to their relatives, the needy, and the emigrants in the cause of Allah. Let them pardon and forgive. Do you not love to be forgiven by Allah? And Allah is All-Forgiving, Most Merciful.
And let not the generous and affluent amongst you stop giving to relatives and the poor and the emigrants in the way of Allah - let them be lenient and pardon; don´t you love that Allah forgives you? And Allah is forgiving and merciful.
Let not the honourable and the rich among you swear to withhold their gifts from their kin, the destitute, and those who have fled their homes in the cause of God. Rather let them pardon and forgive. Do you not wish God to forgive you? God is forgiving and compassionate
Those among you who are blessed with resources and wealth shall be charitable towards their relatives, the poor, and those who have immigrated for the sake of GOD. They shall treat them with kindness and tolerance; do you not love to attain GOD's forgiveness? GOD is Forgiver, Most Merciful.
Let not those among you who possess affluence and wealth swear against giving to their relatives, the needy, and the emigrants for God's sake, but let them pardon and forgive. Would you not like for God to forgive you? God is forgiving and Merciful-to-all.
Let not those among you who possess affluence and wealth swear against giving to their relatives, the disabled, and the emigrants for God’s sake, but let them pardon and forgive. Would you not like for God to forgive you? God is the Most Forgiving, the Mercy Giver.
And the possessors of the bounty and the amplitude from you should not be deficient to give the possessors of consanguinity, and the needy persons, and the emigrants in Allah’s pathway. And let them pardon and let them condone. Do you not love that Allah forgives you? And Allah is Forgiver, Merciful.
And let not those who possess dignity and ease among you swear against giving to the near of kin and the needy, and fugitives for the cause of Allah. And they should pardon and overlook. Do you not like that Allah should forgive you? And Allah is Forgiving, Merciful
Let not those of you who have been graced with God's favour and ample means resolve by oath not to help those who are near of kin, the needy and those who have left their homes for the sake of God. But let them pardon and forbear. Do you not desire that God should forgive you your sins? God is indeed Much- Forgiving, Merciful.
(Development of the personality takes place by respecting the Divine Moral Values and helping people with your wealth and person (2:232), (4:49), (9:103), (24:21), (24:30), (53:32), (91:9-10), (92:18)). Let not those among you who have been blessed with resources and ease of life ever stay behind in spending on: Their families, Relatives, Those who have lost their jobs, Whose running businesses have stalled, Whose hard earned income is insufficient to meet their needs, and Those who have forsaken the domain of evil or persecution in the Cause of Allah. Let them pardon and overlook the imperfections of the needy. Listen! Do you not love that Allah should forgive you, absolving your imperfections? Thus it is - Allah is Forgiving, Merciful
And let not those of you who possess grace and abundance swear against giving to the near of kin and the poor and those who have fled in Allah's way, and they should pardon and turn away. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful
And let not persons of wealth and means among you swear that they will not give aught to the kindred and to the needy and to those who have left their homes in the cause of ALLAH. Let them forgive and forbear. Do you not desire that ALLAH should forgive you? And ALLAH is Most Forgiving, Merciful
And let not the men of bounty and means among you forswear giving to kinsfolk and the indigent and those who emigrated in the way of God. And let them pardon and forbear. Do you not desire that God forgive you? And God is Forgiving, Merciful
And let not those from you who are blessed with grace and abundance of means resolve by oath against helping their relatives, those in want, and poor and those who have left their homes in Allah’s cause: Let them forgive and overlook, do you not wish that Allah should forgive you? And Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
And let those of abundance and ample means among you not swear to withhold their help from their relatives, the needy, and the emigrants in the cause of God. Let them forgive and overlook. Don’t you wish for God to forgive you? God is All-Forgiving, Most Merciful.
Those of you who have affluence and means should not refuse to give to the relatives, and the needy, and the emigrants for the sake of God. And let them pardon, and let them overlook. Do you not love for God to pardon you? God is All-Forgiving, Most Merciful
And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah , and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful
And let not those amongst you who possess grace and ample means swear that they will not give to the relatives and the poor and the emigrants in the way of God, And let them pardon and overlook. Do you not like that God should forgive you? And God is forgiving, compassionate.
Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want, and those who have left their homes in God's cause: let them forgive and overlook, do you not wish that God should forgive you? For God is Oft-Forgiving, Most Merciful
Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want, and those who have left their homes in Allah's cause: let them forgive and overlook, do you not wish that Allah should forgive you? For Allah is Oft-Forgiving, Most Merciful
إِنَّ ٱلَّذِینَ یَرۡمُونَ ٱلۡمُحۡصَنَـٰتِ ٱلۡغَـٰفِلَـٰتِ ٱلۡمُؤۡمِنَـٰتِ لُعِنُوا۟ فِی ٱلدُّنۡیَا وَٱلۡءَاخِرَةِ وَلَهُمۡ عَذَابٌ عَظِیمࣱ ٢٣
Those who accuse honourable but unwary believing women are rejected by God, in this life and the next. A painful punishment awaits the
Surely, those who accuse chaste but careless believing (women), are cursed in this world and in the Hereafter, and there will be a great punishment for them.
verily those who accuse chaste. unknowing, - believing women, shall be cursed in the world and the Hereafter; and for them shall be a torment mighty
Verily those who blaspheme unsuspecting chaste believing women will be cursed in this world and the next; and for them there will be severe punishment
Those who live in their cocoons devoid of the knowledge of the reality and accuse the believing chaste women are most definitely cursed both in this world and the eternal life to come... There is a great suffering for them.
Those who accuse women who are chaste, but who are careless and yet have iman, are cursed both in this world and the Next World, and they will have a terrible punishment
Indeed those who accuse honourable and unwary faithful women shall be cursed in this world and the Hereafter, and there shall be a great punishment for the
Those who falsely accuse chaste women, who are unaware of devious ways of corruption and are believers, are cursed in the world and the Hereafter, and for them is a mighty punishment
Those who calumniate chaste, unwary, innocent believing women stand cursed in the present life and the Hereafter, and there awaits them a grievous punishment
Surely those who cast it up on women in wedlock that are heedless but believing shall be accursed in the present world and the world to come; and there awaits them a mighty chastisemen
Those who accuse the unaware chaste believing women are cursed in this world and the Hereafter and they will have a great punishment,
Those who falsely accuse the married women (who are pious believers,) have earned the curse of God in this life as well as in the Hereafter. They will be subjected to a horrible punishment
Those who slander chaste women, indiscreet but believing, are cursed in this life and in the hereafter, for them is a terrible penalty
Those who accuse chaste, unwary, believing women are indeed cursed in the Earlier (Life) and the Hereafter, and for them is a great punishment
Verily, those who cast imputations on chaste women who are negligent but believing shall be cursed in this world and the next; and for them is mighty woe
Indeed those who accuse the innocent virtuous, believing women – upon them is a curse in this world and in the Hereafter; and for them is a terrible punishment
Truly those who accuse the chaste women, the women who are innocent minded about all kinds of evil, the believing women, they [the accusers] are cursed in this life and in the hereafter and for them is an awful punishment.
Moreover they who falsely accuse modest women, who behave in a negligent manner, and are true believers, shall be cursed in this world, and in the world to come; and they shall suffer a severe punishment
Verily, those who slander (cast aspersions) on virtuous (or chaste) women who have been careless (indiscreet) but believing, shall be cursed in this world and the Hereafter; theirs will be an awful doo
Surely, those who defame chaste, unsuspecting, believing women, shall be cursed in this world and in the Everlasting Life, and for them there is a mightypunishment
Verily, they who throw out charges against virtuous but careless women, who yet are believers, shall be cursed in this world and in the world to come; and a terrible punishment doth await them
Surely those who accuse Believing females, women completely unaware (of immoral acts), fully guarding their chastity — stand cursed in this world and the Hereafter, and for them is a great torment
Truly, those who accuse the ones who are free, unwary, chaste female believers were cursed in the present and the world to come and for them will be a serious punishment
Truly, those who slander virtuous women –even imprudent but believing women— are condemned in this life and in the hereafter. A grievous penalty awaits them.
Those who accuse chaste but careless believing women are cursed in this life, and in the Hereafter they shall have a grievous punishment
Those who charge with slander those Believing women, who are chaste but simple souls, are accursed in this world and in the Hereafter: there is a great punishment for them
Surely those who accuse chaste believing women, unaware (of the evil), are cursed in this world and the Hereafter, and for them is a grievous chastisement
And do not let those of you who possess grace and (financial) capability (to help), swear not to give to relatives and to the poor and the migrants in the way of Allah, and let them pardon and overlook. Do you not like that Allah should (also) protectively forgive you? And Allah is Protectively Forgiving, Merciful.
Those who accuse chaste, unwary, believing women are indeed accursed in this world and in the Hereafter, and they shall have a grievously great punishment
Verily, those who falsely accuse chaste, believing women who are unaware of, and unacquainted (with, even the very idea of indecency and evil) are cursed in this world and in the Hereafter. And for them is woeful punishment
Those who accuse the independent chaste believing women, they will be cursed in this world and the Hereafter, and they will have a painful retribution
Surely, those who accuse the independent innocent believing females, they will be cursed in this world and the Hereafter, and they will have a painful retribution
Surely, those who accuse the independent innocent believing females, they will be cursed in this world and the Hereafter, and they will have a painful retribution.
That truly those who blame and accuse the chaste/married , the neglecting/disregarding (F) , the believing (F), were cursed/humiliated in the present world, and the end (other life) and for them (is) a great torture
[But,] verily, those who [falsely, and without repentance,] accuse chaste women who may have been unthinkingly careless but have remained true to their faith, shall be rejected [from God’s grace] in this world as well as in the life to come: and awesome suffering awaits the
Surely the ones who throw (accusations) upon women in wedlock that are heedless and believing will be cursed in the present (life) (Literally: the lowly "life"; i.e., the life of this world) and the Hereafter; and they will have a tremendous torment
Lo! as for those who traduce virtuous, believing women (who are) careless, cursed are they in the world and the Hereafter. Theirs will be an awful doo
Those who slander the unaware but chaste and believing women (of committing unlawful carnal relations) are condemned in this life and in the life hereafter. They will suffer a great punishmen
Surely, those who level a false charge against the chaste, natve and believing women are cursed in this world and the Hereafter, and for them there is a mighty punishmen
Surely, those who (falsely) accuse the chaste (married woman), imprudent and monotheistic women (of adultery) are cursed in this ‘worldly life’ and the ‘Hereafter’. They will be subjected to an extremely severe punishment.
Surely, cursed _ in this world and in the afterlife _ are those who level charges of immorality against the innocent and chaste believing women. There is a severe punishment for them
Surely, those who (falsely) accuse the chaste, unsuspecting, monotheistic women (of adultery) are cursed in this worldly life and in the Hereafter. Theirs will be an extremely severe punishment:
Cursed indeed here and Hereafter are those who seek to defame the virtuous women who are unaware of what is traduced in propagation, who are attentive to all the duties owed to Allah. They -these traducers- have come within the measure of Allah's wrath here and Hereafter and they must expect the torment that shall be laid upon the damned
Those who falsely accuse careless but nonetheless chaste believing women shall be cursed here and the Hereafter, and will be severely punished,
Surely those who accuse chaste, unsuspecting, believing women are cursed in this life and the Hereafter. And they will suffer a tremendous punishment
Those who accuse unaware innocent believing women are cursed in this world and the hereafter and for them is a severe punishment.
Those who defame honourable but careless believing women shall be cursed in this world and in the world to come. Grievous punishment awaits the
Surely, those who falsely accuse married women who are pious believers have incurred condemnation in this life and in the Hereafter; they have incurred a horrendous retribution.
Those who [falsely] accuse chaste women [who are] incautious but believing are cursed in this world and the Hereafter; they will have a great punishment
Those who [falsely] accuse chaste women [who are] incautious but believing are cursed in this world and the Hereafter; they will have a great punishment
Surely those who accuse the fortified women, the inattentive, the believing women are cursed in the Dunya (this life) and the Hereafter. And for them a great torment.
Verily those who accuse chaste, believing women unaware (of evil), are cursed in this world and the Hereafter, and for them shall be a grievous chastisement
Those who accuse chaste women who may have been unthinkingly careless but remained true believers, shall be rejected by God in this world as well as in the life to come. They shall endure awesome suffering;
But, verily, those who accuse chaste women, mentally preoccupied, believers in Divine Moral Values, shall be rejected from the Grace of Allah in this world and in the life to come. And awesome suffering awaits them. (For eighty lashes from the court see (24:4))
Surely those who accuse chaste believing women, unaware (of the evil), are cursed in this world and the hereafter, and they shall have a grievous chastisement
Verily, those, who calumniate chaste, unwary, believing women, are cursed in this world and the hereafter. And for them is a grievous chastisement
Truly those who accuse chaste and heedless believing women are cursed in this world and the Hereafter, and theirs shall be a great punishmen
Verily, those who spread accusations (about the character of) chaste believing women, who are (truly) pure (in their character)— Are cursed in this life, and in the Hereafter: And for them is a painful penalty—
Those who falsely accuse innocent, unsuspecting, believing women are cursed in this life and in the Hereafter, and they will face a severe punishment.
Those who slander honorable, innocent, believing women are cursed in this life and in the Hereafter. They will have a terrible punishment
Indeed, those who [falsely] accuse chaste, unaware and believing women are cursed in this world and the Hereafter; and they will have a great punishmen
Indeed, those who accuse chaste heedless believing women, are cursed in the world and the hereafter; and for them is great punishment.
Those who slander chaste women, indiscreet but believing, are cursed in this life and in the Hereafter: for them is a grievous Penalty,
Those who slander chaste women, indiscreet but believing, are cursed in this life and in the Hereafter: for them is a grievous Penalty,
یَوۡمَ تَشۡهَدُ عَلَیۡهِمۡ أَلۡسِنَتُهُمۡ وَأَیۡدِیهِمۡ وَأَرۡجُلُهُم بِمَا كَانُوا۟ یَعۡمَلُونَ ٢٤
on the Day when their own tongues, hands, and feet will testify against them about what they have done
On the Day when their tongues, their hands, and their legs will bear witness against them as to what they used to do.
On the Day whereon their tongues and their hands and their feet will bear witness against them regarding that which they were wont to work
The day their tongues and hands and feet bear witness to what they had done
In that time, their tongues, hands and feet will testify against them about what they did.
on the Day when their tongues and hands and feet will testify against them about what they were doing.
on the day when witness shall be given against them by their tongues, their hands, and their feet concerning what they used to do
On the Day when their own tongues and hands and feet will all bear witness against them in regard to what they were doing
On the Day (of Requital) when their tongues and their hands and their feet shall bear witness against them for the (evil) deeds they used to do
on the day when their tongues, their hands and their feet shall testify against them touching that they were doing
on the day when their tongues and their hands and their feet testify against them for what they used to do,
Such people should know that, on the Day of Judgment, their own tongues, hands, and legs will testify against them and reveal what they used to do
On the day when their tongues, their hands, and their feet will bear witness against them as to their actions
on the day when their tongues and their hands and their feet testify against them regarding what they used to do.
The day when their tongues and hands and feet shall bear witness against them of what they did
On the day when their tongues and their hands and their feet will testify against them, regarding what they used to do
On a day their tongues and their hands and their feet will witness against them for that which they used to go.
One day their own tongues shall bear witness against them, and their hands, and their feet, concerning that which they have done
On the day when their tongues and hands and feet shall testify against them as to what they used to do
On the Day when their tongues, hands and feet shall testify against them concerning what they were doing
Their own tongues, and hands, and feet, shall one day bear witness against them of their own doings
The Day their tongues, and their hands, and their legs bear witness against them as to what they used to do
on a Day when their tongues bear witness against them and their hands and their feet as to what they had been doing.
On that day, their tongues, hands, and feet will testify against them because of their actions.
Such people should not forget that Day when their own tongues, their own hands and their own feet will testify against their misdeeds
They should not forget the Day when their own tongues and their own hands and test will bear testimony in regard to their misdeeds
On the day when their tongues and their hands and their feet bear witness against them as to what they did
Those who accuse chaste innocent believing women, they are certainly cursed in this world and the hereafter and for them there will be a great punishment (on)
Some Day their tongues and their hands and their feet shall bear witness against them as to what they did
On the Day when their (own) tongues and their hands and their feet will bear witness against them for whatever they used to do
On the Day when their tongues, and their hands, and their feet will bear witness against them for what they used to do
On the Day when their tongues, and their hands, and their feet will bear witness against them for what they used to do
On the Day when their tongues, and their hands, and their feet will bear witness against them for what they used to do.
A day/time their tongues , and their hands, and their feet witness/testify on them becuase (of) what they were making/doing
on the Day when their own tongues and hands and feet will bear witness against them by [recalling] all that they did
On the Day when their tongues, their hands, and their legs will testify against them as to whatever they were doing
On the day when their tongues and their hands and their feet testify against them as to what they used to do
on the day when their tongues, hands, and feet will testify to what they had done
on the Day when their tongues, their hands and their legs will testify against themselves of what they used to do
They day will come when their tongues, their hands and their feet testify against them as to what they used to do.
That day, their tongues, their hands and their feet would testify against them regarding what they used to do
On the day when their tongues, hands and feet will testify against them concerning that which they used to do.
The Day shall come when their tongues, their hands and their feet shall have much to answer for against them and bear witness to their actions
on the Day tongues, hands and feet will testify against them for what they did.
on the Day their tongues, hands, and feet will testify against them for what they used to do.
On the day their tongues, hands and feet will witness against them as to what they used to do.
on the day when their own tongues, hands, and feet will testify to what they did
The day will come when their own tongues, hands, and feet will bear witness to everything they had done.
on the Day when their tongues, their hands and their feet will bear witness against them regarding what they used to do.
on the Day when their tongues, their hands, and their feet will bear witness against them regarding what they used to do.
On a Day when their tongues, and their hands, and their feet will witness against them, with what they were working.
On the day when their tongues and their hands and their feet testify against them as to what they used to do
on the day when their own tongues, hands and feet will testify to what they did.
(Suffering) on the Day when their tongues and their hands and their feet will testify against them about all that they did. (And a time will come when methods of investigation will become far advanced)
On the day when their tongues and their hands and their feet shall bear witness against them as to what they did
On the day when their tongues and their hands and their feet will bear witness against them as to what they used to do
on the day their tongues, their hands, and their feet bear witness against them as to that which they used to do
On the Day when their tongues, their hands, and their legs will bear witness (and speak out) against them about their actions
On the Day when their own tongues, hands, and feet will testify against them as to what they used to do.
On the Day when their tongues, and their hands, and their feet will testify against them regarding what they used to do
On a Day when their tongues, their hands and their feet will bear witness against them as to what they used to do
The day their tongues and their hands and their feet shall bear witness against them of what they did.
On the Day when their tongues, their hands, and their feet will bear witness against them as to their actions
On the Day when their tongues, their hands, and their feet will bear witness against them as to their actions
یَوۡمَىِٕذࣲ یُوَفِّیهِمُ ٱللَّهُ دِینَهُمُ ٱلۡحَقَّ وَیَعۡلَمُونَ أَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ ٱلۡمُبِینُ ٢٥
on that Day, God will pay them their just due in full- and they will realize that God is the Truth that makes everything clear
On that Day, Allah will pay them their recompense in full, and they will know that Allah, He is the one who Manifests the Truth.
On that Day Allah shall pay them in full their recompense, and they shall know that Allah! He is the True, the Manifest
God will pay them on that day their just due in full, and they will come to know that God is the tangible Reality
In that time, Allah (as the requisite of sunnatullah) will make them live the consequences of their deeds in full and they will know that Allah is clearly the Truth itself.
On that Day Allah will pay them in full what is due to them, and they will know that Allah is the Clear Truth.
On that day Allah will pay them in full their due recompense, and they shall know that Allah is the Manifest Reality
On that Day God will pay them in full their just due, and they will come to know that God is the Absolute Truth (from Whom nothing is hidden and Who makes all truth manifest)
On that Day Allah will pay them in full their just dues and they shall know that Allah alone is the Absolute Truth, (and as well makes the Truth) manifest
Upon that day God will pay them in full their just due, and they shall know that God is the manifest Truth
on that day God pays them back in full their rightful dues, and they will know that God is the obvious truth.
On that Day, God will pay what they deserve in full and they will finally realize that there is a God and that He is the Whole Truth
On that day, God will pay them back all that is due, and they will realize that God is the Truth, He Who makes all things manifest
On that day, Allah pays them their true recompense in full, and they learn that it is Allah who is the Evident Truth.
on that day God will pay them their just due; and they shall know that God, He is the plain truth
On that day Allah will give them their true punishment, and they will know that Allah only is the Clear Truth
On that day Allah will pay them their true rewards in full and they will know that Allah is the truth who makes everything clear.
On that day shall God render unto them their just due; and they shall know that God is the evident truth
On that day Allah will pay them their just due; and they shall know that Allah, He is the Manifest Truth
Upon that Day Allah will pay them their due in full, and they will know that Allah is the clear truth
On that day will God pay them their just due, and they shall know that God is the clear Truth itself
The Day when Allah will pay them their just due, and they will know that Allah, He (Alone) is the Manifest Truth
On that Day God will pay them their account in full, what is their just due. And they will know that God, He is The Clear Truth.
On that day, Allah will pay them their fair dues, and they will realize that Allah is the apparent truth.
On that Day, Allah will give them the full reward they deserve, then they will realize that Allah is the One Who manifests the Truth
On that Day Allah will give them the full recompense they deserve, and they will realize that Allah is the very Truth, Who makes the Truth manifest
On that day Allah will pay back to them in full their just reward, and they will know that Allah, He is the Evident Truth
the day their tongues and their hands and their feet will bear witness against them as to that which they used to do.
On that Day, Allah will pay back to them justly and in full measure what they would deserve in accordance with their way of life on earth, and they shall know that Allah is the evident Truth
On that Day, Allah will pay them full recompense that they truly deserve (for their deeds). And they will come to know that Allah is (Himself) the truth (and also) the Revealer (of the truth)
On that Day, God will pay them what they are owed in full, and they will know that God is the Truth Manifested
On that Day, God will pay them what they are owed in full, and they will know that God is the Truth Manifested
On that Day, God will pay them what they are owed in full, and they will know that God is the Truth Manifested.
That day God fulfills/completes (to) them their religion/reimbursement the truth , and they know that God, He is the truth , the clear/evident
On that day God will pay them in full their just due, and they will come to know that God alone is the Ultimate Truth, manifest, and manifesting [the true nature of all that has ever been done]
Upon that Day Allah will pay them in full their true Doom, (Literally: their true Religion, i.e., their true Judgment) and they will know that Allah, Ever He, is The Supremely Evident Truth
On that day Allah will pay them their just due, and they will know that Allah, He is the Manifest Truth
On that day God will give them due recompense and they will know that God is the Supreme Judge
On that day Allah will give them their rightful recompense in full, and they will know that Allah is the Very Truth who makes all things manifest
On that Day Allâh will chastise them fully for their deed, and they will come to know that Allâh is the Perceptible Truth.
That day, Allah will grant them to the full extent their rightful compensation; and they will know that Allah is the self-evident truth
On that day Allâh will pay them their due in full, and they will come to know that Allâh is the Perceptible Truth.
There and then shall Allah requite them with what is commensurate with their deeds and what is owed to Him of acts and rites, wherefore they shall realize that Allah is indeed the truth personified
That Day, Allah will settle their account for them in full, and they will know Allah alone is the Truth, the Clarifier.
On that Day, Allah will give them their just penalty in full, and they will ˹come to˺ know that Allah ˹alone˺ is the Ultimate Truth.
On that day Allah repays them their rightful dues and they know that Allah is the clear truth.
On that day God will justly requite them in full; and they shall know that God is the veritable Truth
On that day, GOD will requite them fully for their works, and they will find out that GOD is the Truth.
On that Day, God will pay them in full their just due, and they will know that God is the Manifest Truth.
On that Day, God will pay them in full their just due, and they will know that God is the Manifest Truth.
On that Day, Allah fulfills their religion (Debt), the right, and they will be knowing that Allah is Al-Haq (The Right) Al-Mubeen (The Manifest).
On that day Allah will pay them their just due, and they will know that Allah, He is the (very) Manifest Truth
On that day God will pay them in full their just due, and they will come to know that God alone is the Ultimate Truth, absolutely manifest.
On that Day Allah will pay them their just due, and they will come to know that Allah! He is the Manifest Truth
On that day Allah will pay back to them in full their just reward, and they shall know that Allah is the evident Truth
On that day will ALLAH will pay them in full their just due, and they will know that ALLAH alone is the Manifest Truth
On that Day God will pay them their just due in full, and they will know that God is the Manifest Truth
On that Day, Allah will pay them back (all) their dues in full, and they will realize that Allah is the (Very) Clearest Truth (Al-Haq-ul-Mubeen)
On that Day, God will settle their accounts in full, and they will know that God is the Evident Truth.
On that Day, God will pay them their account in full, and they will know that God is the Evident Reality
That Day, Allah will pay them in full their deserved recompense, and they will know that it is Allah who is the perfect in justice
On that day God will pay them in full their recompense the truth; and they shall know that God, He is the clear truth.
On that Day God will pay them back (all) their just dues, and they will realise that God is the (very) Truth, that makes all things manifest
On that Day Allah will pay them back (all) their just dues, and they will realise that Allah is the (very) Truth, that makes all things manifest
ٱلۡخَبِیثَـٰتُ لِلۡخَبِیثِینَ وَٱلۡخَبِیثُونَ لِلۡخَبِیثَـٰتِۖ وَٱلطَّیِّبَـٰتُ لِلطَّیِّبِینَ وَٱلطَّیِّبُونَ لِلطَّیِّبَـٰتِۚ أُو۟لَـٰۤىِٕكَ مُبَرَّءُونَ مِمَّا یَقُولُونَۖ لَهُم مَّغۡفِرَةࣱ وَرِزۡقࣱ كَرِیمࣱ ٢٦
Corrupt women are for corrupt men, and corrupt men are for corrupt women; good women are for good men and good men are for good women. The good are innocent of what has been said against them; they will have forgiveness and a generous provision
Bad women are for bad men and bad men are for bad women. Good women are for good men and good men are for good women. Those good people are innocent of what they (slanderers) say; there is forgiveness, and generous provision for them.
Vile women are for vile men, and vile men are for vile women, and clean women are for Clean men, and clean men are for clean women; these are quit of that which the people say: for them is forgiveness and a provision honoured
Bad women deserve bad men, and bad men are for bad women; but good women are for good men, and good men for good women, for they are innocent of what people say. There is forgiveness for them and a gracious provision
Women with corrupt thoughts and ways are for men with corrupt thoughts and ways; and men with corrupt thoughts and ways are for women with corrupt thoughts and ways... Women with pure and good thoughts are for pure men, and men with pure thoughts are for pure women with good thoughts... They are far from their (the slanderers) claims... There is forgiveness and a generous sustenance of life.
Corrupt women are for corrupt men and corrupt men are for corrupt women, Good women are for good men and good men are for good women. The latter are innocent of what they say. They will have forgiveness and generous provision.
Vicious women are for vicious men, and vicious men for vicious women. Good women are for good men, and good men for good women. These are absolved of what they say [about them]. For them is forgiveness and a noble provision
(In principle,) corrupt women are for corrupt men, and corrupt men for corrupt women, just as good, pure women are for good, pure men, and good, pure men for good, pure women. (On account of their purity and chastity coming from faith) the latter are innocent of all that evil tongues may impute to them. For them there is a forgiveness and an honorable, generous provision
The evil and impure deeds are (a characteristic) of impure people and the bad and impure people are (inclined) towards the bad and impure deeds. Similarly good and pure deeds are (a characteristic) of good and pure people and the good and pure people are (inclined) towards good and pure deeds. It is they (- the good and pure) who are innocent of all that they (- the accusers) may allege (about them). There awaits them protection and an honourable and generous provision
Corrupt women for corrupt men, and corrupt men for corrupt women; good women for good men, and good men for good women -- these are declared quit of what they say; theirs shall be forgiveness and generous provision
Bad women are for bad men and bad men are for bad women, and good women are for good men and good men are for good women. They are clear of what they say (about them), they will have forgiveness and honorable provision.
Bad women are meant for bad men and vice versa. On the other hand, good women are meant for good men and vice versa. The latter are far from any slander meant to destroy their reputations. God will embrace them with His forgiveness and will provide them with a generous provision
Unethical women are for unethical men, and immoral men are for immoral women. And refined women are for refined men, and refined men are for refined women. These are not affected by what people say, for them there is forgiveness and an honorable reward
Nasty (women) are for nasty men, and nasty men are for nasty (women), and good (women) are for good men, and good men are for good (women). Those are acquitted of what they say; for them is forgiveness and a noble provision.
The vile women to the vile men, and the vile men to the vile women; and the good women to the good men, and the good men to the good women: these are clear of what they say to them - forgiveness and a noble provision
Vile women for vile men, and vile men for vile women; and virtuous women for virtuous men, and virtuous men for virtuous women; such are innocent of what these people say; for them are forgiveness, and an honourable sustenance
The indecent women are for the indecent men and the indecent men are for the indecent women and the women who are decent are for the men who are decent and the men who are decent are for the women who are decent. They are innocent from any guilt that they say [of them]. For them is forgiveness and a gracious provision.
The wicked women should be joined to the wicked men, and the wicked men to the wicked women; but the good women should be married to the good men, and the good men to the good women. These shall be cleared from the calumnies which slanderers speak of them: They shall obtain pardon, and an honourable provision
Vile (impure) women are for vile (impure) men, and vile men for vile women. Good women are for good men, and good men for good women, such are innocent of what people they say; for them is forgiveness and a noble provision
Evil women for evil men, and evil men for evil women; good women for good men, and good men for good women these are clear of what has been said; for them is forgiveness, and a generous provision
Bad women for bad men, and bad men for bad women; but virtuous women for virtuous men, and virtuous men for virtuous women! These shall be cleared from calumnies; theirs shall be forgiveness and an honourable provision
Undesirable and impure females are for undesirable and impure males; and undesirable and impure males are for undesirable and impure women. And desirable and pure females are for desirable and pure males, and desirable and pure males are for desirable and pure females. Those people (who belong to this category) are absolved and innocent of whatever people utter (in their slanderous talks). For them is Forgiveness and honourable, generous provision
The bad females are for the bad males and the bad males are for the bad females. And who are good females are for who are good males and who are good males are for who are good females. Those are ones declared innocent of what others say. For them is forgiveness and generous provision.
Vile women are for vile men, and vile men are for vile women. Women of purity are for men of purity, and men of purity are for women of purity. These are not affected by what people say. For them there is forgiveness and an honorable provision.
Unclean women are for unclean men, and unclean men are for unclean women; and pure women are for pure men, and pure men are for pure women. They are free from the slanderer’s accusations; for them there shall be forgiveness and honorable provision from Allah
Impure women are for impure men and impure men for impure women, and pure women are for pure men and pure men for pure women. They are free from those scandals which the slanderers utter. There is forgiveness for them and honourable provision
Unclean things are for unclean ones and unclean ones are for unclean things, and good things are for good ones and good ones are for good things; these are free from what they say. For them is forgiveness and an honourable sustenance
On that day Allah will pay in full their due reward and they will come to know that Allah is the Manifest Truth.
Bad women are for bad men and bad men are for bad women. Good women are for good men and good men are for good women. The latter are absolved of what evil people say about them. For them is ordained forgiveness and noble provision
Unclean women are (particular) for unclean men, while unclean men are meant for unclean women. And, (likewise,) clean and chaste women are (specific) to clean and pious men, whilst clean and pious men are exclusively for clean and chaste women. (So keeping in view the holiness, sanctity and purity of the Holy Prophet, you yourselves could imagine how pure, wholesome and chaste a wife Allah would have raised for him.) These (pure, innocent and pious people) are totally free from these (slanders), which these (foul-mouthed) people are levelling. Forgiveness and bestowal of honour and dignity have been (destined) for them. (Why do you ruin your life after death and earn disgrace and humiliation by denigrating his glory?
The wicked women are for the wicked men, and the wicked men are for the wicked women, and the good women are for the good men, and the good men are for the good women. These people are innocent from what statements have been made, and for them is forgiveness and a generous provision
The wicked females are for the wicked males, and the wicked males are for the wicked females. And the good females are for the good males, and the good males are for the good females; these are innocent from what statements have been made, and for them is forgiveness and a generous provision
The vile females are for the vile males, and the vile males are for the vile females. And the good females are for the good males, and the good males are for the good females; these are innocent from what statements have been made, and for them is forgiveness and a generous provision.
The cheaters/wicked (F) (are) to the cheaters/wicked (M) , and the cheaters/wicked (M) (are) to the cheaters/wicked (F) , and the good/pure (F) (are) to good/pure (M) , and the good/pure (M) (are) to the good/pure (F) , those are being made innocent/pure from what they are saying, for them (is) forgiveness and generous/kind (reimbursement)
[In the nature of things,] corrupt women are for corrupt men, and corrupt men, for corrupt women - just as good women are for good men, and good men, for good women. [Since God is aware that] these are innocent of all that evil tongues may impute to them, forgiveness of sins shall be theirs, and a most excellent sustenance
Wicked women (are) for wicked men, and wicked men (are) for wicked women; and good women (are) for good men, and good men (are) for good women. Those are (declared) quit of whatever they (i.e., of what the wicked ones say) say; they will have forgiveness and an honorable provision
Vile women are for vile men, and vile men for vile women. Good women are for good men, and good men for good women; such are innocent of that which people say: For them is pardon and a bountiful provision
Indecent woman are for indecent men and indecent men are for indecent woman. Decent women are for decent men and decent men are for decent women. The decent people are innocent of what people allege. They will receive mercy and honorable sustenance
Vile women are for vile men, and vile men are for vile women; and good women are for good men, and good men are for good women. Those are free from what they (the accusers) say. For them there is forgiveness, and a graceful provision
Impure (or sinful) women are for impure (or sinful) men, and the impure men are for the impure women; the good women are for the good men, and the good men are for the good women. Those (good people) are innocent of what people do allege. For them there will be forgiveness and an abundant sustenance.
Bad women are for bad men who deserve the bad women. Similarly, pious women are for pious men, who deserve the pious women. They are upright and absolved of what others babble about them. Theirs are the forgiveness, and a generous provision
Sinful women are for sinful men, and sinful men are for sinful women. Good women are for good men, and good men are for good women. Those (good people) are innocent of what people allege. For them there will be forgiveness and an abundant sustenance.
Wicked women accord with wicked men and similarly, wicked men accord with wicked women. They both accord in one and their principles and practice accord well together, whereas women in whose hearts reigns piety accord well with men of piety, and men who are careful of the duties owed to Allah accord well with women of piety, their principles and practice accord well together. These are innocent of all that the wicked traduce in propagation and these are the blessed with the grace of Allah and with blessed provisions
Vile women are fit for vile men, and vile men are fit for vile women; and likewise, moral women are for moral men, and moral men are for moral women. Such people are innocent of what others say about them; they will be forgiven and have generous provision
Wicked women are for wicked men, and wicked men are for wicked women. And virtuous women are for virtuous men, and virtuous men are for virtuous women. The virtuous are innocent of what the wicked say. They will have forgiveness and an honourable provision.
Bad women are for bad men and bad men for bad women, and good women are for good men and good men for good women - these are innocent of what they say, theirs is forgiveness and generous provision.
Unclean women are for unclean men, and unclean men for unclean women. But good women are for good men, and good men for good women. These shall be cleared of calumny. Forgiveness, and a generous provision, await them
The bad women for the bad men, and the bad men for the bad women, and the good women for the good men, and the good men for the good women. The latter are innocent of such accusations. They have attained forgiveness and a generous reward.
Wicked women are for wicked men, and wicked men are for wicked women. Good women are for good men, and good men are for good women. The good [men and women] are innocent of what has been said against them; they will have forgiveness and a generous provision.
Wicked women are for wicked men, and wicked men are for wicked women. Good women are for good men, and good men are for good women. The good [men and women] are innocent of what has been said against them; they will have forgiveness and a generous provision.
The malicious women (words) are for the malicious men, and the malicious men (words) are for the malicious women, and the good women (words) are for the good men, and the good men (words) are for the good women. Those are innocent from what they are saying. For them is forgiveness, and a noble livelihood.
Impure women are for impure men, and impure men for impure women. Good women are for good men, and good men are for good women; such are innocent of that which they say: For them is forgiveness and a bountiful provision
Corrupt women are for corrupt men, and corrupt men for corrupt women, just as good women are for good men, and good men for good women. These are innocent of all that people may impute to them. Forgiveness and excellent sustenance are in store for them.
Evil women keep company with evil men, and evil men keep company with evil women. Likewise, men and women of good character are companions to one another (9:71), (9:112). The latter are innocent of whatever people might say about them. For them is the absolution of their imperfections and honorable provision
Unclean things are for unclean ones and unclean ones are for unclean things, and the good things are for good ones and the good ones are for good things; these are free from what they say; they shall have forgiveness and an honorable sustenance
Evil things are a characteristic of bad men, and bad men are inclined towards bad things. And good things are a characteristic of good men, and good men are inclined towards good things, these are innocent of all that the calumniators allege. For them is forgiveness and an honourable provision
Vile women are for vile men, and vile men are for vile women, and good women are for good men, and good men are for good women. They are innocent of what they say. Theirs is forgiveness and a generous provision
Bad words are for bad people; [Disbelieving (or impure) women for disbelieving (or impure) men], bad people are for bad words; [Disbelieving (or impure) men for disbelieving (or impure) women], good words are for good people; [Also implied is that good women are for good men;] good people are for good words; [Also implied is that good men are for good women;] such are the (truly) innocent of the bad words they say: For them there is forgiveness, and a honored provision
Wicked women are for wicked men, and evil men are for evil women. And good women are for good men, and virtuous men are for virtuous women. These are absolved from what others say. For them, there is forgiveness and a generous provision.
Bad women are for bad men, and bad men are for bad women, and good women are for good men, and good men are for good women. Those are acquitted of what they say. There is forgiveness for them, and a generous provision
Evil words are for evil men, and evil men are [subjected] to evil words. And good words are for good men, and good men are [an object] of good words. Those [good people] are declared innocent of what the slanderers say. For them is forgiveness and noble provision
The bad women to the bad men, and the bad men to the bad women; and the good women to the good men, and the good men to the good women; those are clear of what they say, for them is forgiveness and a noble provision.
Women impure are for men impure, and men impure for women impure and women of purity are for men of purity, and men of purity are for women of purity: these are not affected by what people say: for them there is forgiveness, and a provision ho nourable
Women impure are for men impure, and men impure for women impure and women of purity are for men of purity, and men of purity are for women of purity: these are not affected by what people say: for them there is forgiveness, and a provision honourable
4
Preventive Measures
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا تَدۡخُلُوا۟ بُیُوتًا غَیۡرَ بُیُوتِكُمۡ حَتَّىٰ تَسۡتَأۡنِسُوا۟ وَتُسَلِّمُوا۟ عَلَىٰۤ أَهۡلِهَاۚ ذَ ٰلِكُمۡ خَیۡرࣱ لَّكُمۡ لَعَلَّكُمۡ تَذَكَّرُونَ ٢٧
Believers, do not enter other people’s houses until you have asked permission to do so and greeted those inside- that is best for you: perhaps you will bear this in mind
O you who believe! Don’t enter houses other than your houses until you have asked permission and greeted by their people in it; that is better for you so that you may remember.
O Ye who believe! enter not houses other than your own until ye have asked leave and invoked peace on the inmates thereof. That is better for you, haply ye may take heed
O you who believe, do not enter other houses except yours without first asking permission and saluting the inmates. This is better for you: You may haply take heed
O believers! Do not enter into houses other than your own without permission and without greeting (salam) its residents! This is better for you; perhaps you will contemplate upon this.
You who have iman! do not enter houses other than your own until you have asked permission and greeted their inhabitants. That is better for you, so that hopefully you will pay heed.
O you who have faith! Do not enter houses other than your own until you have announced [your arrival] and greeted their occupants. That is better for you. Maybe you will take admonition
O you who believe! Do not enter dwellings other than your own until you have ascertained the permission of their residents and have greeted them with peace. Your doing so is what is good and appropriate for you, so that you may be mindful (of good manners and proper courtesy)
O you who believe! do not enter houses other than your own unless you have obtained willing permission and (mind!) you should greet the inmates of these (houses). That is better for you. You have been given this commandment that you may be heedful
O believers, do not enter houses other than your houses until you first ask leave and, salute the people thereof; that is better for you; haply you will remember
You who believe, do not enter houses except your (own) houses until you have asked permission and have greeted their residents. That is better for you, so that you may take notice.
O’ you who believe, do not enter the other people’s home without having their invitation. When you enter people’s home, wish them “Peace.” Make a habit of it as it is a good behavior
O you who believe, enter not houses other than your own, until you have asked permission and greeted those in them. That is best for you, and perhaps you will apply it
O you who have attained faith, do not enter houses other than your own houses until you announce your presence and greet their inhabitants with the greeting of peace. That is better for you, that you may remind yourselves.
O ye who believe! enter not into houses which are not your own houses, until ye have asked leave and saluted the people thereof, that is better for you; haply ye may be mindful
O People who Believe! Do not enter the houses except your own until you obtain permission and have conveyed peace upon its inhabitants; this is better for you, in order that you may ponder
O you who believe do not enter houses other than your own houses until you announce yourself and send a word of peace to the people therein. It is better for you perhaps that you may remember.
O true believers, enter not any houses, besides your own houses, until ye have asked leave, and have saluted the family thereof: This is better for you; peradventure ye will be admonished
O you who believe! Enter not into houses which are not your own, until you have asked permission (announced your presence) and saluted (invoked peace on) the people thereof. That is better for you; per chance (or possibly) you may be mindful
Believers, do not enter houses other than your houses until you first ask permission and greet with peace the people thereof; that is better for you in order that you remember
O ye who believe! enter not into other houses than your own, until ye have asked leave, and have saluted its inmates. This will be best for you: haply ye will bear this in mind
O you people who have Believed! Do not enter houses other than your own houses, until you have asked and have been granted permission, and you have sent ‘salam’ (peace and blessing) unto their occupants; this is better for you in order that you may remind (yourself, and remind others). [This verse gives a start to the directions and admonitions to control and regulate the behaviour of the society. This counselling continues in many verses that follow. The wordings in this verse indicate that the incident of slander was cooked up on the basis of something which was noticed and misunderstood when a person entered in a house out of a sudden, without ashead of state permission of the inmates. Those who have not pondered over the Divine words have wrongly accepted another incident which was forged to malign the Last Prophet’s marital life]
O those who believed! Enter not houses other than your houses until you announced your presence and greeted the people within. That is better for you so that perhaps you will recollect.
O Believers, do not enter houses other than your own until you have asked permission and greeted those in them. That is best for you so you may be mindful.
O believers! Do not enter houses other than your own until you have sought permission and said greetings of peace to the occupants; this is better for you, so that you may be mindful
O Believers, do not enter other houses than your own until you have the approval of the inmates and have wished them peace; this is the best way for you: it is expected that you will observe it
O you who believe, enter not houses other than your own houses, until you have asked permission and saluted their inmates. This is better for you that you may be mindful
Bad women are for bad men and bad men are for bad women, and good women are for good men and good men are for good women, they are free from that which they say. For them is protective forgiveness and an honourable provision. (R 3)
O you who believe! Do not enter houses other than yours until you have asked permission and greeted their inmates. It is good for you that way to remain mindful of good conduct
O believers! Do not enter houses other than your own until you obtain their permission. And greet their residents (immediately after you enter). This (advice) is better for you so that you may contemplate (its rationale)
O you who believe, do not enter any homes except your own unless you are invited and you greet the people in them. This is best for you, perhaps you will remember
O you who believe, do not enter any homes except your own unless you perceive a welcome and you greet the people in them. This is best for you, perhaps you will remember
O you who believe, do not enter any homes except your own unless you perceive a welcome and you greet the people in them. This is best for you, perhaps you will remember.
You, you those who believed, do not enter houses/homes other than your houses/homes, until you perceive (seek permission), and you greet on (to) its family/people , that (is) best for you, maybe/perhaps you mention/remember
O YOU who have attained to faith! Do not enter houses other than your own unless you have obtained permission and greeted their inmates. This is [enjoined upon you] for your own good, so that you might bear [your mutual rights] in mind
You who have believed, do not enter houses other than your houses until you (first) announce your presence (i.e., make yourself known and ask permission) and salute the family thereof; that is more charitable for you that possibly you would be mindful
O ye who believe! Enter not houses other than your own without first announcing your presence and invoking peace upon the folk thereof. That is better for you, that ye may be heedful
Believers, do not enter other's houses until you have asked permission and have greeted the people therein. This is best for you so that perhaps you may remember (God's guidance)
O you who believe, do not enter any houses, other than your own houses unless you seek permission and greet their inmates with Salam . That is good for you, so that you may be heedful
O’ you who adhere firmly to Islamic monotheism,, enter not houses other than your own houses, until you have asked permission and saluted their inhabitants. This is better for you so that you may take this into consideration.
Oh you believers, do not enter the homes other than your own; unless you seek permission from their occupants, and have saluted them. This is better for you. Perhaps, you will comply
O’ you who live by Faith, don’t enter houses other than yours, until you have asked permission and saluted their inhabitants. This is better for you so that you may take this into consideration.
O you who have conformed to Islam: Do not enter houses not your own until you have asked permission and greeted those who dwell therein. This is best for you and mannerly, it is hoped that you shall bear this in mind
Believers, don’t enter any houses other than your own homes until you have made yourselves known and greeted the occupants; that’s best for you, so you may pay heed.
O believers! Do not enter any house other than your own until you have asked for permission and greeted its occupants. This is best for you, so perhaps you will be mindful.
Oh you believers, do not enter houses other than your own houses until you have asked for permission and greeted their inhabitants, that is better for you, so you pay heed.
Believers, do not enter the dwellings other than your own until you have asked their owners‘ permission and wished them peace. That will be best for you. Perchance you will remember
O you who believe, do not enter homes other than yours without permission from their inhabitants, and without greeting them. This is better for you, that you may take heed.
Believers do not enter houses other than your own until you have asked permission to do so and greeted their residents. That is best for you, so that you will be reminded [of each other's rights].
Believers do not enter houses other than your own until you have asked permission to do so and greeted their residents. That is best for you so that you will be reminded [of each other’s rights].
O you who believed! Do not enter homes other than your homes, until you become accustomed and greet their inhabitants. That is goodness for you, perhaps you may be remembering.
O you who believe! Do not enter houses other than your own houses until you have asked permission and saluted those in them. That is better for you, so that you might be admonished
Believers, do not enter houses other than your own unless you have obtained permission and greeted their inmates. This is best for you, so that you may take heed.
O You who have chosen to be graced with belief! Enter not the houses other than your own until you have obtained permission and greeted their folk with peace. This is better for all of you if you bear in mind
O you who believe! Do not enter houses other than your own houses until you have asked permission and saluted their inmates; this is better for you, that you may be mindful
O ye who believe ! Enter not houses other than your own until you have asked leave and saluted the inmates thereof. That is better for you that you may be heedful
O you who believe! Enter not houses other than your own, until you inquire and greet the dwellers thereof. That is better for you, that haply you may remember
O you who believe! Do not enter houses other than your own, until you have asked for permission (to enter) and greeted those (who are) inside them: That is best for you, so that you may remember
O you who believe, don’t enter homes other than your own until you have sought permission and greeted its inhabitants. This is better for you, that you may be mindful.
O you who believe! Do not enter homes other than your own, until you have asked permission and greeted their occupants. That is better for you, that you may be aware
O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is best for you; perhaps you will be reminded
O those who believed! Do not enter into houses other than your houses until you have asked permission and invoked peace upon its people, that is better for you; perhaps you may remember.
O ye who believe! enter not houses other than your own, until ye have asked permission and saluted those in them: that is best for you, in order that ye may heed (what is seemly)
O ye who believe! enter not houses other than your own, until ye have asked permission and saluted those in them: that is best for you, in order that ye may heed (what is seemly)
فَإِن لَّمۡ تَجِدُوا۟ فِیهَاۤ أَحَدࣰا فَلَا تَدۡخُلُوهَا حَتَّىٰ یُؤۡذَنَ لَكُمۡۖ وَإِن قِیلَ لَكُمُ ٱرۡجِعُوا۟ فَٱرۡجِعُوا۟ۖ هُوَ أَزۡكَىٰ لَكُمۡۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ عَلِیمࣱ ٢٨
If you find no one in, do not enter unless you have been given permission to do so. If you are told, ‘Go away’, then do so- that is more proper for you. God knows well what you do
And if you don’t find anyone in it, then don’t enter them (houses) until permission has been given to you. If you are asked to return (go back), then go back; for it is purer for you. Allah is All-Knower of what you do.
Then if ye find no one therein, enter not until leave hath been given you. And if it iaid unto you go back, then go back. It is Cleaner for you, and Allah is of that which ye work knower
If you find that no one is in, then do not enter unless you have received permission. If you are asked to go away, turn back. That is proper for you. God is aware of what you do
If there is no one home do not enter until permission has been given to you... If you are told to go away, then go away... This is more pure for you... Allah (based on the reality denoted by the letter B) is Aleem of what you do.
And if you find no one at home do not go in until permission has been granted you. And if you are told to go away then go away. That is purer for you. Allah knows what you do.
But if you do not find anyone in them, do not enter them until you are given permission, and if you are told: ‘Turn back,’ then do turn back. That is more decent for you. And Allah knows best what you do
Then if you find no one in them, do not enter them until you have permission to enter. If you are asked to go back, then go back (without feeling offended). It is a purer way for you. God has full knowledge of all that you do
But if you find nobody in them do not enter therein, unless you have got (from the owners or the rightful care-taker previous) permission. And go back if you are told to go back, that would be pure and best for you. Indeed, Allah is Well-Aware of all that you do
And if you find not anyone therein, enter it not until leave is given to you. And if you are told, 'Return,' return; that is purer for you; and God knows the things you do
And if you do not find anyone in it, then do not enter it until permission is given to you, and if you are told to go back, then (do not enter and) go back, as that is purer (and better) for you. And God knows well what you do.
If you knock at the door and nobody answers, do not enter. If your request for the entrance is refused, leave the premises; this is a good behavior. Do not forget that God sees what you are doing
If you find no one in the house, still do not enter until permission is given to you. If you are asked to come back later, then come back later. That makes for greater refinement for yourselves, and God knows well all that you do
But if youpl find no one in them, then do not enter them until you are given permission. And if it is said to you, “Turn back,” then turn back; it is purer for you, for Allah is All-Knowing of what you do.
And if ye find no one therein, then do not enter them until permission is given you, and if it be said to you, 'Go back!' then go back, it is purer for you; for God of what ye do doth know
And if you do not find anyone in them, even then do not enter without the permission of their owners; and if it is said to you, "Go away" then go away – this is much purer for you; and Allah knows your deeds
And if you find no one therein, do not enter until the permission is given unto you and if you are told to go back, go back. This is purer for you and Allah is All-knowing with all that you do.
And if ye shall find no person in the houses, yet do not enter them, until leave be granted you: And if it be said unto you, return back; do ye return back. This will be more decent for you; and God knoweth that which ye do
And if you find no one therein, then enter not until permission is given you, and if it be said unto you, "Go away." then go away, for it is purer for you; Allah knows what you do
And if you do not find anyone there, do not enter it until permission is given to you. And if you are told 'Return', so return, that is purer for you; and Allah knows the things you do
And if ye find no one therein, then enter it not till leave be given you; and if it be said to you, "Go ye back," then go ye back. This will be more blameless in you, and God knoweth what ye do
And if you do not find therein anyone, then do not enter it until the permission is granted for you. And if it is said to you: 'Go back’. Then you go back. That is more desirable of you. And Allah is All-Aware of what you do
And if you find not in it anyone, then, enter them not until permission be given to you. And if it was said to you: Return, then, return. It is purer for you. And God is Knowing of what you do.
If you find no one at home, do not enter until permission is given to you. If you are asked to go away, then go away. That makes for greater purity for yourselves. Allah knows well all that you do.
If you do not find the person you wanted to see, then do not enter until permission is given to you; and if you are asked to go back, then go back; this is more fitting for you; and Allah is cognizant of what you do
Then, if you do not find anyone therein, do not enter until you have been given permission, and if you are told to go back, you should go back. This is a purer way for you; and Allah has full knowledge of what you do
But if you find no one therein, enter them not, until permission is given to you; and if it is said to you, Go back, then go back; this is purer for you. And Allah is Knower of what you do
O you who believe! do not enter houses other than your own houses until you have asked for permission and greeted by invoking peace on the people living in them, that is better for you that you may be mindful.
But if you do not find any one therein, then do not enter those houses until permission is given to you. And if you are told to go back then go back. It is proper and right that you do so. And Allah has knowledge of what you do
Then, if you do not find anyone in these (houses), do not enter them until you are granted permission (for that). And if it is said to you: ‘Go back,’ then do go back. That is purer for you, and Allah is Well Aware of what you do
But, if you do not find anyone in them then do not enter until you are given permission. And if you are told to go back, then return for it is purer for you. And God is aware of what you do
But, if you do not find anyone in them then do not enter until you are given permission. And if you are told: "Go back," then go back for it is better for you. And God is aware of what you do
But, if you do not find anyone in them then do not enter until you are given permission. And if you are told: "Go back," then go back for it is better for you. And God is aware of what you do.
So if you did not find in it anyone, so do not enter it until (it) be permitted/allowed for you, and if (it) was said to you: "Return." So return, it is more pure/correct for you, and God (is) with what you make/do knowledgeable
Hence, [even] if you find no one within [the house], do not enter it until you are given leave; and if you are told, “Turn back,” then turn back. This will be most conducive to your purity; and God has full knowledge of all that you do
Then in case you do not find anyone therein, do not enter it until you are permitted (to do so). And in case it is said to you, "Return, " then return. It is more cleansing for you, and Allah is Ever-Knowing of whatever you do
And if ye find no-one therein, still enter not until permission hath been given. And if it be said unto you: Go away again, then go away, for it is purer for you. Allah knoweth what ye do
If you do not find anyone therein, do not enter until you are given permission. If you are told to go away, do so; this is more decent of you. God knows all that you do
We did not send you (O prophet,) but to the entire mankind, as a bearer of good news and as a warner, but most people do not know
But if you do not find anyone therein, still do not enter until permission has been given. If you were told to go back, then you ought to go back. That is purer for you. Allâh is All-Knowing of all that they do.
Do not enter if you find no one at home, except when you have the (prior) permission to do so. Return if you are asked to go back. That is more appropriate for you. Allah is very well aware of what you do
But if you don't find anyone therein, still don't enter until permission has been given. If you were told to go back, then you must do so. That is purer for you. And Allâh is All-Knowing of whatever they do.
And if you find no one therein -or they may be in but not in a condition to receive you- then you must not enter until you are permitted. And if you are asked to go back then you simply go back. This imparts to you sanctity of manners. Allah is 'Alimun of all that you do
If there is no one in, then don’t enter until permission is given; and if you are told, “Go back!” Then go back: that is the best course of action for you. Allah knows well what you do.
If you find no one at home, do not enter it until you have been given permission. And if you are asked to leave, then leave. That is purer for you. And Allah has ˹perfect˺ knowledge of what you do.
And if you do not find anyone there, then do not enter unless permission has been given to you, and if you are told to go back, go back, it is purer for you, and Allah knows what you do.
If you find no one in them, do not go in till you are given leave. If you are refused admission, it is but more proper that you should go away. God has knowledge of all your actions
If you find no one in them, do not enter them until you obtain permission. If you are told, "Go back," you must go back. This is purer for you. GOD is fully aware of everything you do.
And if you do not find anyone in, do not enter until permission has been granted, and, if It is said to you, "Go away," then go away. This is purer for you, for God knows well what you do.
And if you do not find anyone in, do not enter until permission has been granted, and, if It is said to you, “Go away,” then go away. This is purer for you, for God knows well what you do.
So, if you find no one in them. So, do not enter them until you are given permission. And if it is said for you, “Go back,” then go back. That is more refined for you. And Allah is by what you are working, Knowledgeable.
And if you find no one therein, still do not enter them until permission is given to you. And if it is said to you: 'Go back', then go back, for it is purer for you; and Allah is cognizant of what you do
If you find no one in the house, do not enter it until you are given leave; and if you are told to go back, then go back, as it is most proper for you. God has full knowledge of all that you do.
And if you find no one in the home, do not enter it until permission has been given to you. And if you are asked to go back, then go back. This will be most befitting for your "Self". Allah is Knower of the actions that strengthen or enfeeble your personality
But if you do not find any one therein, then do not enter them until permission is given to you; and if it is said to you: Go back, then go back; this is purer for you; and Allah is Cognizant of what you do
And if you find no one therein, do not enter them until you are given permission. And if it be said to you, `Go Back,' then go back; that is purer for you. And ALLAH knows well what you do
But if you find not anyone therein, then enter them not until permission is granted you. And if it is said to you, “Turn back,” then turn back. That is purer for you, and God knows what you do
And if you find no one in there (the house), still do not enter until permission is given to you: And if you are asked to go back, go back: That makes for greater (piety) purity for yourselves: And Allah is All Knowing (Aleem) of all that you do
If you find no one therein, don’t enter until your permission has been granted. If you’re asked to leave, then turn back. God is fully aware of what you do.
And if you find no one in them, do not enter them until you are given permission. And if it is said to you, 'Turn back,' then turn back. That is more proper for you. God is aware of what you do
And if you do not find anyone therein, do not enter them until permission has been given you. And if it is said to you, "Go back," then go back; it is purer for you. And Allah is Knowing of what you do
And if you find no one in it, then do not enter it until permission is given to you, and if it is said to you, 'Go back!' Then go back, it is purer for you; and God knows what you do.
If ye find no one in the house, enter not until permission is given to you: if ye are asked to go back, go back: that makes for greater purity for yourselves: and God knows well all that ye do
If ye find no one in the house, enter not until permission is given to you: if ye are asked to go back, go back: that makes for greater purity for yourselves: and Allah knows well all that ye do
لَّیۡسَ عَلَیۡكُمۡ جُنَاحٌ أَن تَدۡخُلُوا۟ بُیُوتًا غَیۡرَ مَسۡكُونَةࣲ فِیهَا مَتَـٰعࣱ لَّكُمۡۚ وَٱللَّهُ یَعۡلَمُ مَا تُبۡدُونَ وَمَا تَكۡتُمُونَ ٢٩
You will not be blamed for entering houses where no one lives, and which could provide you with some useful service. God knows everything you do openly and everything you conceal
There is no sin on you if you enter (without permission) houses not inhabited, in which there is some usefulness for you. And Allah knows what you reveal and what you conceal.
No fault it is upon you that ye enter houses uninhabited wherein there is some property for you; and Allah knoweth that which you disclose and that which ye hide
There is no harm in going into uninhabited houses where there is some convenience for you, as God has knowledge of what you hide and what you disclose
There is nothing wrong in you entering uninhabited houses in which there are things that belong to you... Allah knows what you reveal and what you hide.
There is nothing wrong in your entering houses where no one lives and where there is some service for you. Allah knows what you divulge and what you conceal.
There will be no sin upon you in entering [without announcing] uninhabited houses wherein you have goods belonging to you. And Allah knows whatever you disclose and whatever you conceal
There is no blame on you if you enter dwellings that are uninhabited which are of use to you. (But always bear in mind that) God knows whatever you reveal (of acts or intentions) and whatever you keep concealed
It is no sin on your part to enter (freely) non-residential houses wherein your goods are lying. And Allah knows all that you profess and all that you conceal
There is no fault in you that you enter houses uninhabited wherein enjoyment is for you. God knows what you reveal and what you hide
There is no blame on you if you enter vacant houses in which you have goods. God knows what you disclose and what you hide.
You may enter an abandoned house, if there is something of interest therein for you. In any case, keep in mind that God knows what you publicly reveal and what you keep as a secret for yourselves
It is no blame on your part to enter abandoned houses which are useful for you, and God has knowledge of what you reveal and what you conceal
Youpl commit no sin by entering uninhabited houses in which there is convenience for you, for Allah knows whatever you disclose and whatever you conceal.
It is no crime against you that ye enter uninhabited houses,- a convenience for you;- and God knows what ye show and what ye hide
There is no sin upon you to enter houses not made especially for someone’s habitation, and you have permission for its use; and Allah knows what you disclose and what you hide
And there is no guilt unto you if you enter houses which are uninhabited wherein lies some benefit for you and Allah knows all that you reveal and all that you conceal.
It shall be no crime in you, that ye enter uninhabited houses, wherein ye may meet with a convenience. God knoweth that which ye discover, and that which ye conceal
It is no crime against you that you enter uninhabited houses, wherein is comfort for you; but Allah knows what you proclaim and what you hide
There is no fault in you that you enter uninhabited houses wherein there is benefit for you. Allah knows what you reveal and what you hide
There shall be no harm in your entering houses in which no one dwelleth, for the supply of your needs: and God knoweth what ye do openly and what ye hide
There is no blame on you that you enter houses uninhabited when therein are lying provisions meant for you. And Allah knows what you reveal and what you conceal
There is no blame on you in entering houses without ones who are inhabitants wherein you have enjoyment. And God knows what you show and what you keep back.
No fault is on your part if you enter houses not in use for living, which serve some use for you. Allah has knowledge of what you reveal and what you conceal.
There is no blame on you if you enter houses which are not used for dwelling and in which you have something belonging to you; and Allah knows what you reveal and what you conceal
There is, however, no harm if you enter houses which are not dwelling places, but contain something useful for you; Allah knows what you disclose and what you conceal
It is no sin for you to enter uninhabited houses wherein you have your necessaries. And Allah knows what you do openly and what you hide
And if you do not find anyone therein then do not enter them until permission is given to you, and if it is said to you, "Go back," then go back, that is purer for you, and Allah is the Knower of that which you do.
No sin upon you that you enter houses — not used for living in — wherein you have some interest. And Allah knows what you do openly and what you hide
There is no sin on you if you enter (without permission) those houses (or buildings) which are not permanent residences (such as hotels, road-houses and inns). You have the right to get benefit therein. And Allah knows (all) that you disclose and that you conceal
There is no sin upon you that you enter homes which are abandoned if in them there are belongings of yours. And God knows what you reveal and what you conceal
There is no sin upon you that you enter homes which are abandoned if in them there are belongings of yours. And God knows what you reveal and what you hold back
There is no sin upon you that you enter homes which are abandoned if in them there are belongings of yours. And God knows what you reveal and what you hold back.
An offense/guilt/sin is not on you that you enter houses/homes not resided in/inhabited, in it (is) enjoyment for you, and God knows what you show, and what you hide/conceal
[On the other hand,] you will incur no sin if you [freely] enter houses not intended for living in but serving a purpose useful to you: but [always remember that] God knows all that you do openly, and all that you would conceal
It is no fault in you that you enter undwelt (Literally: other than being dwelt) houses wherein are belongings for you; and Allah knows whatever you display and whatever you keep back
(It is) no sin for you to enter uninhabited houses wherein is comfort for you. Allah knoweth what ye proclaim and what ye hide
There is no harm for you to enter uninhabited houses where you have some goods. God knows whatever you reveal or hide
There is no sin on you if you enter uninhabited houses in which you have rightful benefit. Allah knows what you reveal and what you conceal
You would not be at fault if you entered uninhabited houses wherein is comfort for you. Allâh knows all whatever you disclose and all whatever you conceal.
It is not wrong for you to enter an unoccupied house in which you have your goods (wares and other interests). Allah knows what you declare and what you conceal
You would not be at fault if you entered uninhabited houses wherein is comfort for you. And Allâh has full knowledge of whatever you disclose and whatever you conceal.
However, you are free to enter houses not inhabited but where you gain your end or attain your object or desire (Hotels, guest house, sanctuary and the like); Allah is 'Alimun of all that you reveal as well as of all that you conceal
You can enter without permission a non-residential place that provides you amenities, Allah knows well what you reveal and what you conceal.
There is no blame on you if you enter public places where there is something of benefit for you. And Allah knows what you reveal and what you conceal.
It is no sin for you to enter uninhabited houses where there is provision for you, and Allah knows what you let on and what you hide.
It shall be no offence for you to seek shelter in empty dwellings. God knows what you reveal and what you hide
You commit no error by entering uninhabited homes wherein there is something that belongs to you. GOD knows everything you reveal, and everything you conceal.
[However] there is no blame on you for entering houses not inhabited but serve a purpose useful to you. God knows what you reveal and what you conceal.
[However] there is no blame on you for entering houses not inhabited but serve a purpose useful to you. God knows what you reveal and what you conceal.
There is no misdemeanor upon you for entering uninhabited houses, in which there are belongings of yours. And Allah knows what you are appearing and what you are muting.
(It is) no sin for you that you enter uninhabited houses wherein you have some goods, and Allah knows what you reveal and what you conceal
You will incur no sin if you enter uninhabited houses in which you have something of use. God knows all that you do openly, and all that you would conceal.
There is no blame on you if you enter vacant houses in which some of your property is placed. Allah knows what you do in public and in private
It is no sin in you that you enter uninhabited houses wherein you have your necessaries; and Allah knows what you do openly and what you hide
It is not wrong on your part to enter uninhabited houses wherein are your goods. And ALLAH knows what you do openly and what you hide
There is no blame upon you for entering uninhabited houses wherein there is some good for you. And God knows what you disclose and what you conceal
It is not a fault on your part to enter houses not used for living (or uninhabited), (but) which serve some (other) use for you: And Allah has knowledge of what you say and what you hide
There is no fault in you for entering houses not inhabited, where there is convenience for you. God knows what you disclose and what you conceal.
There is no blame on you for entering uninhabited houses, in which are belongings of yours. God knows what you reveal and what you conceal
There is no blame upon you for entering houses not inhabited in which there is convenience for you. And Allah knows what you reveal and what you conceal
It is no crime against you that you enter uninhabited houses in which is a provision for you; and God knows what you show and what you hide.
It is no fault on your part to enter houses not used for living in, which serve some (other) use for you: And God has knowledge of what ye reveal and what ye conceal
It is no fault on your part to enter houses not used for living in, which serve some (other) use for you: And Allah has knowledge of what ye reveal and what ye conceal
قُل لِّلۡمُؤۡمِنِینَ یَغُضُّوا۟ مِنۡ أَبۡصَـٰرِهِمۡ وَیَحۡفَظُوا۟ فُرُوجَهُمۡۚ ذَ ٰلِكَ أَزۡكَىٰ لَهُمۡۚ إِنَّ ٱللَّهَ خَبِیرُۢ بِمَا یَصۡنَعُونَ ٣٠
[Prophet], tell believing men to lower their glances and guard their private parts: that is purer for them. God is well aware of everything they do
Tell the believing men to lower their gaze and protect their private parts. That is purer for them. Surely, Allah is All-Aware of what they do.
Say thou unto the believers that they shall lower their sights and guard their private parts, that is cleaner for them; verlly Allah is Aware of that which they perform
Tell the believing men to lower their eyes and guard their private parts. There is for them goodness in this. God is aware of what they do
Tell the believers to lower their gaze (refrain from looking with sexual desire) and guard their sexual organs... This is purer for them... Indeed, Allah knows what you do (as their creator).
Say to the muminun that they should lower their eyes and guard their private parts. That is purer for them. Allah is aware of what they do.
Tell the faithful men to cast down their looks and to guard their private parts. That is more decent for them. Allah is indeed well aware of what they do
Tell the believing men that they should restrain their gaze (from looking at the women whom it is lawful for them to marry, and from others’ private parts), and guard their private parts and chastity. This is what is purer for them. God is fully aware of all that they do
Tell the believers to restrain their looks (in the presence of women not closely related to them and so lawful for marriage) and guard their chastity. That is purer and best for them. Surely, Allah is Well-Aware of what they do
Say to the believers, that they cast down their eyes and guard their private parts; that is purer for them. God is aware of the things they work
Tell the believing men to lower their eyes (and do not look lustfully) and guard their private parts. That is purer (and better) for them. God is well aware of what they do.
Tell the believing men not to stare at women and not to reveal their private parts (from the naval to the knee.) This is very decent of them. Indeed God knows what they do
Say to the believing men that they should lower their gaze and guard their modesty. That will make for greater refinement for them, and God is well acquainted with all that they do
Tellsg the believing men to restrain their sight(s) and to preserve their private parts; that is purer for them. Indeed, Allah is All-Aware of what they do.
Say to the believers that they cast down their looks and guard their private parts; that is purer for them; verily, God is well aware of what they do
Command the Muslim men to keep their gaze low and to protect their private organs; that is much purer for them; indeed Allah is Aware of their deeds
Tell the believers to lower part of their gazes and to safeguard their chastities. That is purer for them. Truly Allah is All-acquainted with all that they manufacture.
Speak unto the true believers, that they restrain their eyes, and keep themselves from immodest actions: This will be more pure for them; for God is well acquainted with that which they do
Say to the believing men that they cast down their looks and guard their modesty; that is purer for them; verily, Allah is well aware of what they do
Say to the believers they should lower their gaze and guard their private parts that is purer for them. Allah is Aware of the things they do
Speak unto the believers that they restrain their eyes and observe continence. Thus will they be more pure. God is well aware of what they do
Advise the Believing males that they restrain their eyes and guard their private sexual parts. This is purer for them. Surely, Allah is Well-Aware of what they attempt
Say to the males, ones who believe, to lower their sight and keep their private parts safe. That is purer for them. Truly God is Aware of what they craft.
Say to the believing men that they should lower their gazes [eg, do not cast flirtatious glances]. [They should] guard their modesty [ie, act and dress modestly, covering private areas].
Enjoin the believing men to lower their gaze and guard their modesty; that is chaster for them. Surely Allah is well aware of their actions
And O Prophet, enjoin the Believing men to restrain their gaze and guard their private parts. This is a more righteous way for them: Allah has knowledge of what they do
Say to the believing men that they lower their gaze and restrain their sexual passions. That is purer for them. Surely Allah is Aware of what they do
There is no sin on you if you enter non residential buildings wherein your provision (is stored), and Allah knows that which you manifest and that which you hide.
Say to the believing men that they cast their looks down and guard their chastity. That would be conducive to their moral purity. Allah is indeed aware of what they do
Direct the believing men to keep their eyes always lowered and guard their private parts. That is purer for them. Surely, Allah is Well Aware of the (works) which they are busy doing
Tell the believing men to lower their gaze and keep covered their private parts, for that is purer for them. God is fully aware of what you do
Tell the believing men to lower their gaze and keep covered their private parts, for that is better for them. God is fully aware of what you do
Tell the believing men to lower their gaze and maintain their chastity. This is purer for them. God is fully aware of what you do.
Say to the believers (to) lower/humble from their eye sights , and they protect/safe keep from their genital parts between their legs, that is more pure/correct for them, that God (is) expert/experienced with what they make/do
Tell the believing men to lower their gaze and to be mindful of their chastity: this will be most conducive to their purity – [and,] verily, God is aware of all that they do
Say to the (male) believers, that they cast down their be holdings, (i.e., "modestly" cast down their eyes) and preserve their private parts; that is more cleansing for them. Surely Allah is Ever-Cognizant of whatever they work out
Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is aware of what they do
(Muhammad), tell the believing men to cast down their eyes and guard their carnal desires; this will make them more pure. God is certainly aware of what they do
Tell the believing men that they must lower their gazes and guard their private parts; it is more decent for them. Surely Allah is All-Aware of what they do
Tell the believing men (among the monotheistic believers) to lower their gaze and to guard their chastity. That is purer for you. Indeed, Allâh is Fully Aware of all that they do.
And ask the believing men to (be modest and) lower their gaze and maintain their chastity. That is righteous and better. Allah is quite familiar with what they do
Tell those men who live a life of Genuine Faith to lower their gaze and guard their chastity that is purer for them. Indeed, Allâh has full knowledge of whatever they do.
Say O Muhammad to those of the men who have conformed to Islam to restrain their eyes which include
Tell believing men to lower their gaze and be modest; that is the best for them. Allah is aware of what they do.
˹O Prophet!˺ Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Surely Allah is All-Aware of what they do.
Tell the believing men to lower their eyes and guard their chastity, that is purer for them, for Allah is informed of what they get up to.
Enjoin believing men to turn their eyes away from temptation and to preserve their chastity. This will make their lives purer. God has knowledge of all their actions
Tell the believing men that they shall subdue their eyes (and not stare at the women), and to maintain their chastity. This is purer for them. GOD is fully Cognizant of everything they do.
Tell believing men to lower their gaze and guard their private parts. That is purer for them. God is acquainted with what they do.
Tell believing men to lower their gaze and guard their private parts. That is purer for them. God is acquainted with what they do.
Say for the believing men to reduce their sights, and to conserve their genitalia. That is more refined for them. Surely Allah is an expert with what they are making.
Tell the believing men to lower their gaze and guard their modesty. That is purer for them, verily Allah is All-Aware of what they do
to Tell believing men to lower their gaze and to be mindful of their chastity. This is most conducive to their purity. God is certainly aware of all that they do.
Tell the believing men to lower their gaze, and guard their modesty. This helps them grow in character. Verily, Allah is Aware of what they do
Say to the believing men that they cast down their looks and guard their private parts; that is purer for them; surely Allah is Aware of what they do
Say to the believing men that they restrain their looks and guard their private parts. That is purer for them. Surely, ALLAH is Well-Aware of what they do
Tell the believing men to lower their eyes and guard their private parts. That is purer for them. Surely God is Aware of whatsoever they do
Say to the believing men that they should lower their gaze and guard their shyness (and looks) and protect themselves and their privacy (from illicit sex): That will make for greater purity for them: Verily, Allah is familiar with all that they do
Tell the believing men to lower their gaze and guard their privates. That is purer for them, and God fully knows what they do.
Tell the believing men to restrain their looks, and to guard their privates. That is purer for them. God is cognizant of what they do
Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do
Say to the believers that they lower their gaze and guard their private parts; that is purer for them; indeed, God is aware of what they do.
Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And God is well acquainted with all that they do
Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do
وَقُل لِّلۡمُؤۡمِنَـٰتِ یَغۡضُضۡنَ مِنۡ أَبۡصَـٰرِهِنَّ وَیَحۡفَظۡنَ فُرُوجَهُنَّ وَلَا یُبۡدِینَ زِینَتَهُنَّ إِلَّا مَا ظَهَرَ مِنۡهَاۖ وَلۡیَضۡرِبۡنَ بِخُمُرِهِنَّ عَلَىٰ جُیُوبِهِنَّۖ وَلَا یُبۡدِینَ زِینَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوۡ ءَابَاۤىِٕهِنَّ أَوۡ ءَابَاۤءِ بُعُولَتِهِنَّ أَوۡ أَبۡنَاۤىِٕهِنَّ أَوۡ أَبۡنَاۤءِ بُعُولَتِهِنَّ أَوۡ إِخۡوَ ٰنِهِنَّ أَوۡ بَنِیۤ إِخۡوَ ٰنِهِنَّ أَوۡ بَنِیۤ أَخَوَ ٰتِهِنَّ أَوۡ نِسَاۤىِٕهِنَّ أَوۡ مَا مَلَكَتۡ أَیۡمَـٰنُهُنَّ أَوِ ٱلتَّـٰبِعِینَ غَیۡرِ أُو۟لِی ٱلۡإِرۡبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفۡلِ ٱلَّذِینَ لَمۡ یَظۡهَرُوا۟ عَلَىٰ عَوۡرَ ٰتِ ٱلنِّسَاۤءِۖ وَلَا یَضۡرِبۡنَ بِأَرۡجُلِهِنَّ لِیُعۡلَمَ مَا یُخۡفِینَ مِن زِینَتِهِنَّۚ وَتُوبُوۤا۟ إِلَى ٱللَّهِ جَمِیعًا أَیُّهَ ٱلۡمُؤۡمِنُونَ لَعَلَّكُمۡ تُفۡلِحُونَ ٣١
And tell believing women that they should lower their glances, guard their private parts, and not display their charms beyond what [it is acceptable] to reveal; they should let their headscarves fall to cover their necklines and not reveal their charms except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their womenfolk, their slaves, such men as attend them who have no sexual desire, or children who are not yet aware of women’s nakedness; they should not stamp their feet so as to draw attention to any hidden charms. Believers, all of you, turn to God so that you may prosper
And tell the believing women to lower their gazes, protect their private parts, not expose their beauty except what is apparent (like hands or eyes) of it; let them draw their veils over their hearts and not reveal their beauty except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons, or their sister’s sons, or their Muslim women, or the female captives whom their right hands possess, or old male servants who lack vigor of men (sexual desire), or children who have no sense of the sexual parts of women. Don’t let them strike their feet so as to reveal what they hide of their beauty. All of you repent to Allah, O you believers so that you may become successful.
And say thou unto the believing women that they shall lower their sights and guard their private parts and shall not disclose their adornment except that which appeareth thereof; and they shall draw their scarves over their bosoms; and shall not disclose their adornment except unto their husbands or their fathers or their husbands fathers or their sons or their husbands sons or their brothers or their brothers sons or their sisters sons or their Women or those whom their right hands own or male followers wanting in sex desire or children not acquainted with the privy parts of women; and they Shall not strike their feet so that there be known that which they hide of their adornment. And turn penitently unto Allah ye all, O ye believers, haply ye may thrive
Tell the believing women to lower their eyes, guard their private parts, and not display their charms except what is apparent outwardly, and cover their bosoms with their veils and not to show their finery except to their husbands or their fathers or fathers-in-law, their sons or step-sons, brothers, or their brothers' and sisters' sons, or their women attendants or captives, or male attendants who do not have any need (for women), or boys not yet aware of sex. They should not walk stamping their feet lest they make known what they hide of their Ornaments. O believers, turn to God, every one of you, so that you may be successful
Tell the believing women to lower their gaze (refrain from looking with sexual desire) and guard their sexual organs and not to reveal their adornments, except what is normally apparent... And let them hang their shawls over their chests (to cover their breasts)... Let them not reveal their adornments (that Allah has bestowed on them), except to their husbands, their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers or their brothers’ sons or their sisters' sons or maidservants or those whom their right hands possess (bondmaids) or their male attendants who have no sexual desire or male children who are not yet aware of the private parts of women. Nor should they stamp their feet while walking to draw attention to their breasts and to provoke men... O believers, repent to Allah all together, so that you may attain liberation.
Say to the mumin women that they should lower their eyes and guard their private parts and not display their adornments — except for what normally shows — and draw their head-coverings across their breasts. They should only display their adornments to their husbands or their fathers or their husbands´ fathers, or their sons or their husbands´ sons or their brothers or their brothers´ sons or their sisters´ sons or other women or those they own as slaves or their male attendants who have no sexual desire or children who still have no awareness of women´s private parts. Nor should they stamp their feet so that their hidden ornaments are known. Turn to Allah every one of you, muminun, so that hopefully you will have success.
And tell the faithful women to cast down their looks and to guard their private parts, and not to display their charms, except for what is outward, and let them draw their scarfs over their bosoms, and not display their charms except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or their slave girls, or male dependants lacking [sexual] desire, or children uninitiated to women’s parts. And let them not thump their feet to make known their hidden ornaments. Rally to Allah in repentance, O faithful, so that you may be felicitous
And tell the believing women that they (also) should restrain their gaze (from looking at the men whom it is lawful for them to marry, and from others’ private parts), and guard their private parts, and that they should not display their charms except that which is revealed of itself; and let them draw their veils over their bosoms, and (tell them) not to display their charms to any save their husbands, or their fathers (and grandfathers and both paternal and maternal uncles), or the fathers of their husbands, or their sons, or the sons of their husbands (both their own and step-sons and grandsons), or their brothers (and foster- and step-brothers), or the sons of their brothers, or the sons of their sisters, or the Muslim women and the women of good conduct with whom they associate, or those (slave-girls) their right hands possess, or the male attendants in their service free of sexual desire, or children that are as yet unaware of femininity. Nor should they stamp their feet (i.e. act in such a manner as to) draw attention to their charms (and arouse the passion of men). And O believers, turn to God all together in repentance that you may attain true prosperity
And tell the believing women to restrain their looks (also in the presence of men who are not near of kin and so lawful for marriage) and guard their chastity and not to disclose their (natural and make-up) beauty except such as cannot be helped (and is apparent) and draw their head coverings over their bosoms, and they should not display their beauty save to their husbands or to their fathers or to their fathers- in-law or to their own sons or to the sons of their husbands or to their own brothers, or to the sons of their brothers or to the sons of their sisters or their women (who are their decent companions) or to their bondsmen or to such of their male attendants as have no sexual appetite or to such young children as have yet no knowledge of the frailties of women. And let them not strike (the ground with) their feet so that which they (must) hide of their beauty or adornment) may become known. And (O believers!) turn to Allah; one and all, that you may attain (true happiness and) your ultimate goal
And say to the believing women, that they cast down their eyes' and guard their private parts, and reveal not their adornment save such as is outward; and let them cast their veils over their bosoms, and not reveal their adornment save to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or what their right hands own, or such men as attend them, not having sexual desire, or children who have not yet attained knowledge of women's private parts; nor let them stamp their feet, so that their hidden ornament may be known. And turn all together to God, O you believers; haply so you will prosper
And tell the believing women to lower their eyes (and do not look lustfully) and guard their private parts, and they should not show their beauty except what is apparent of it, and they should put their scarves over their breasts, and they should not show their beauty except to their husbands or their fathers or their father in-law or their sons or their husbands' sons or their brothers or their brothers' sons or their sisters' sons or their women (companions) or those whom their right hands own or the male dependents with no desire (of women) or children who do not know about the private parts of women, and they should not stomp their feet to expose what they hide from their beauty. And all you believers repent to God, so that you may be successful.
As for believing women, let them know that they should not stare at men. They should not reveal their private parts (any part except the face, palm of the hand and feet from the ankle down) and not to show off their adornments (except it is revealed unintentionally.) They should cover their chests with their veils and reveal their adornments only to the followings: their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers, their brother’s sons, their sister’s sons, their sisters in Islam, their female slaves, their male subordinates who do not have any sexual desire and the small children. Also, they should not strike their feet to reveal their adornments. All of you should ask for the Lord’s forgiveness so that you may succeed
And say to the believing women, that they should lower their gaze and guard their modesty, that they should not display their ornaments, except what seems appropriate to her, that they should draw their garments over their bosoms and not display their adornment, except to their husbands, their parents, their husband’s parents, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their maids, or those whom their right hands possess, or male servants who do not desire them, or small children who are not aware of women’s need for privacy, and that they should not let their feet draw attention to what they conceal of their zeenah. O you believers, turn all together towards God, that you may attain bliss
And tellsg the believing women to restrain their sight(s) and to preserve their private parts, and not display their adornment except what is apparent thereof, and to draw their head coverings over their bosoms and not display their adornment except to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or those whom they rightfully possess, or their male attendants who have no (sexual) urge, or children who are not yet aware of women's privacies, and they should not strike their feet to draw attention to their hidden adornment. Thus repent to Allah, all of you, O believers, that you may succeed.
And say to the believing women that they cast down their looks and guard their private parts, and display not their ornaments, except those which are outside; and let them pull their kerchiefs over their bosoms and not display their ornaments save to their husbands and fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or what their right hands possess, or their male attendants who are incapable, or to children who do not note women's nakedness; and that they beat not with their feet that their hidden ornaments may be known;- but turn ye all repentant to God, O ye believers haply ye may prosper
And command the Muslim women to keep their gaze low and to protect their chastity, and not to reveal their adornment except what is apparent, and to keep the cover wrapped over their bosoms; and not to reveal their adornment except to their own husbands or fathers or husbands’ fathers, or their sons or their husbands’ sons, or their brothers or their brothers’ sons or sisters’ sons, or women of their religion, or the bondwomen they possess, or male servants provided they do not have manliness, or such children who do not know of women’s nakedness, and not to stamp their feet on the ground in order that their hidden adornment be known; and O Muslims, all of you turn in repentance together towards Allah, in the hope of attaining success. (It is incumbent upon women to cover themselves properly.
And tell the believing women to lower part of their gazes and to safeguard their chastities and that they should not reveal their ornaments except that which is ordinarily exposed of it and let them lower down their clothings on their bosoms and they should not reveal their ornaments except to their husbands or to their fathers or to the fathers of their husbands or to their son or to the son of their husbands or to their brothers or to the sons of their brothers or to the sons of their sisters or to their women or to those that their right hands possess [male or female] or to dependent men who have no need of women or to the children who have not been awakened to the desire for women and that they should not stump their feet to make known what they hide from their ornaments. And O you the believers, turn in repentance altogether to Allah perhaps you may prosper.
And speak unto the believing women, that they restrain their eyes, and preserve their modesty, and discover not their ornaments, except what necessarily appeareth thereof: And let them throw their veils over their bosoms, and not shew their ornaments, unless to their husbands, or their fathers, or their husbands fathers, or their sons, or their husbands sons, or their brothers, or their brothers sons, or their sisters sons, or their women, or the captives which their right-hands shall possess, or unto such men as attend them, and have no need of women, or unto children, who distinguish not the nakedness of women. And let them not make a noise with their feet, that their ornaments which they hide may thereby be discovered. And be ye all turned unto God, O true believers, that ye may be happy
And say to the believing women that they cast down their looks and guard their modesty, and display not their ornaments, except those which are obvious from the outside; and let them pull their veils over their bosoms and not display their ornaments (and beauty) save to their husbands and fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers´ sons, or their sisters´ sons, or their women, or what their right hands possess (slaves), or their male attendants who are incapable (eunuchs or old men), or to children who do not note women´s nakedness; and that they beat not with their feet to draw attention to their hidden ornaments; but turn you all to Allah, O you believers, in order that you may succeed (or prosper or attain bliss)
And say to the believing women, that they lower their gaze cast down their eyes and guard their chastity, and do not reveal their adornment except that which is outward (face and hands); and let them draw their veils over their neck, and not reveal their adornment except to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or what their right hands own, or such male attendants having no sexual desire, or children who have not yet attained knowledge of women's private parts; nor let them stamp their feet, so that their hidden ornament is known. And, O believers turn to Allah all together, in order that you prosper
And speak to the believing women that they refrain their eyes, and observe continence; and that they display not their ornaments, except those which are external; and that they throw their veils over their bosoms, and display not their ornaments, except to their husbands or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or their slaves, or male domestics who have no natural force, or to children who note not women's nakedness. And let them not strike their feet together, so as to discover their hidden ornaments. And be ye all turned to God, O ye Believers! that it may be well with you
And advise the Believing females that they restrain their eyes and guard their private sexual parts; and (that) they do not make evident their beauty except what became apparent thereof, and that they extend their head-coverings (also) over their bosoms (and hide the prominence). And they shall not make evident their beauty except for their husbands or their fathers, or the fathers of their husbands, or their own sons, or the sons of their husbands, or their own brothers, or the sons of their own brothers, or the sons of their own sisters, or their own women (i.e., who become their sisters in Islam and are not expected to betray them), or those whom their own right hands held in trust, or such of male employees as have no sexual appetite, or young children who have not become fully aware about the sexual areas of women. And they must not strike with their legs so that it may become known what they hide out of their beauty. And turn you to Allah — altogether, you Believers, so that you may prosper
And say to the females, ones who believe to lower their (f) sight and keep their (f) private parts safe and show not their (f) adornment but what is manifest of it. And let them (f) draw their head coverings over their (f) bosoms; and not show their (f) adornment but to their (f) husbands or their (f) fathers or the fathers of their (f) husbands or their sons or the sons of their (f) husbands or their (f) brothers or the sons of their (f) brothers or the sons of their (f) sisters or their (f) women, or what their (f) right hands possessed, or the ones who heed, imbued with no sexual desire among the men or small male children to whom was not manifest nakedness of women. And let them (f) not stomp their feet so as to be known what they (f) conceal of their adornment. And turn to God altogether for forgiveness. O the ones who believe, so that perhaps you will prosper.
Say to the believing women that they should lower their gazes [eg, do not cast flirtatious glances]. [They should] guard their modesty [ie, act and dress modestly, covering private areas]. They should not [make a vain] display of their beauty except what is apparent [ie, what is appropriate for any given society]. They should cover their breasts with their outer garments and not [openly] display their beauty except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, their sisters’ sons and also their female servants, male servants free of sexual desires, and also small children who have no idea of sexual discretion. Also, they should not tap their feet in order to draw attention to their hidden attributes. O Believers, turn all together towards Allah that you may succeed.
Likewise enjoin the believing women to lower their gaze and guard their modesty; not to display their beauty and ornaments except what normally appears thereof; let them draw their veils over their bosoms and not display their charms except to their husbands, their fathers, their fathers-in-law, their own sons, their stepsons, their own brothers, their nephews on either brothers’ or sisters’ sides, their own womenfolk, their own slaves, male attendants who lack sexual desires or small children who have no carnal knowledge of women. Also enjoin them not to strike their feet in order to draw attention to their hidden trinkets. And O believers! Turn to Allah in repentance, all of you, about your past mistakes, so that you may attain salvation
O Prophet, enjoin the Believing women to restrain their gaze and guard their private parts. and not to display their adornment except that which is displayed of itself, and to draw their veils over their bosoms and not to display their adornment except before their husbands, their fathers, the fathers of their husbands, their sons and the sons of their husbands (from other wives), their brothers, their brothers´ sons, their sisters´ sons, their female associates and those in their possession and male attendants incapable of sex desire and those boys who have not yet attained knowledge of sex matters concerning women; also forbid them to stamp their feet on the ground lest their hidden ornaments should be displayed. O Believers, turn all together towards Allah: it is expected that you will attain true success
And say to the believing women that they lower their gaze and restrain their sexual passions and do not display their adornment except what appears thereof. And let them wear their head-coverings over their bosoms. And they should not display their adornment except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or those whom their right hands possess, or guileless male servants, or the children who know not women’s nakedness. And let them not strike their feet so that the adornment that they hide may be known. And turn to Allah all, O believers, so that you may be successful
Say to the believing men that they should keep their looks down and guard their private parts, that is purer for them. Allah is certainly informed of that which they do.
And say to the believing women that they cast their looks down and guard their chastity and display not their beauty/charm except what has to remain open thereof, and let them wear their head-coverings over their bosoms/cleavages, and not display their beauty/charm except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants who are beyond sexual desire, or the children who have not attained knowledge of the private aspects of women; and let them not strike their feet so that their hidden charm may get exposed; and turn in repentance to Allah all of you, O believers, so that you attain success
And direct the believing women that they (too) must keep their eyes lowered and guard their chastity, and must not show off their adornments and beautification except that (part of it) which becomes visible itself. And they must keep their veils (and head-coverings) drawn over their chests (too), and must not display their adornments (to anyone) except their husbands, or their fathers or the fathers of their husbands, or their sons or the sons of their husbands, or their brothers or the sons of their brothers or the sons of their sisters, or (the women of) their (own faith, the Muslim) women or their female slaves or such male servants as are free from any lust and sexual urge, or the children who (being minor) have (yet) no sense of women’s private parts. (They too are exceptions.) Nor must they (whilst walking) strike their feet (on the ground in such a manner that ornaments jingle and) thus get revealed and known what they are keeping hidden (under the command of Shariah). And turn to Allah, all of you, in repentance, O believers, so that you may prosper (by implementing these commandments)
And tell the believing women to lower their gaze and keep covered their private parts, and that they should not show-off their beauty except what is apparent, and let them cast their shawls over their cleavage. And let them not show-off their beauty except to their husbands, or their fathers, or fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or the sons of their brothers, or the sons of their sisters, or their children that come after them, or those who are still their dependants, or the male servants who are without need, or the child who has not yet understood the composition of women. And let them not strike with their feet in a manner that reveals what they are keeping hidden of their beauty. And repent to God, all of you believers, that you may succeed
And tell the believing females to lower their gaze and keep covered their private parts, and that they should not reveal their beauty except what is apparent, and let them put forth their shawls over their cleavage. And let them not reveal their beauty except to their husbands, or their fathers, or fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or the sons of their brothers, or the sons of their sisters, or their women, or those maintained by their oaths, or the male servants who are without need, orthe child who has not yet understood the composition of women. And let them not strike with their feet in a manner that reveals what they are keeping hidden of their beauty. And repent to God, all of you believers, that you may succeed
And tell the believing females to lower their gaze and maintain their chastity; and they should not reveal their attractiveness except what is apparent. And they should put forth their shawls over their cleavage, and they should not reveal their attraction except to their husbands, or their fathers, or fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or the sons of their brothers, or the sons of their sisters, or their women, or those who are in the care of their oaths, or the male servants who are without need, or the younglings who have not yet understood the nakedness of women. And they should not strike with their feet in a manner that reveals what they are keeping hidden of their beauty. And repent to God, all of you believers, that you may succeed.
And say to the believers they (F) lower/humble from their eye sights, and they (F) protect/safe keep from their genital parts between their legs, and they do not show their decoration/beauty except what appeared/is visible from it, and they hold in place/sew (E) with their head covers/covers on their collar opening in clothes/chests , and they do not show their decoration/beauty except to their husbands, or their fathers, or their husband's fathers (fathers in-law), or their sons, or their husband's sons (step- sons), or their brothers, or their brother's sons (nephews), or their sisters' sons (nephews), or their women, or what their right (hands) owned/possessed (i.e. care-giers under contract), or the followers/servants (those) not (owners) of need/desire/intelligence and resourcefulness (without a sexual drive) from the men or the child/children (the very old or very young), those who did not see and know of on the women's shameful genital parts , and they (F) do not beat/strike with their (F) feet to be known what they (F) hide from their decoration/beauty , and repent to God all together , oh you the believers, maybe/perhaps you succeed/win
And tell the believing women to lower their gaze and to be mindful of their chastity, and not to display their charms [in public] beyond what may [decently] be apparent thereof; hence, let them draw their head-coverings over their bosoms. And let them not display [more of] their charms to any but their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ Sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their womenfolk, or those whom they rightfully possess, or such male attendants as are beyond all sexual desire, or children that are as yet unaware of women’s nakedness; and let them not swing their legs [in walking] so as to draw attention to their hidden charms And [always], O you believers - all of you - turn unto God in repentance, so that you might attain to a happy state
And say to the female believers to cast down their be holdings, and preserve their private parts, and not display their adornment except such as is outward, and let them fix (Literally: strike) closely their veils over their bosoms, and not display their adornment except to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers's sons, or their sisters' sons, or their women, or what their right hands possess, or (male) followers, men without desire (Literally: without being endowed with "sexual" desire) or young children who have not yet attained knowledge of women's privacies, and they should not strike their legs (i.e., stamp their feet) so that whatever adornment they hide may be known. And repent to Allah altogether, (O) you believers, that possibly you would prosper
And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed
Tell the believing woman to cast down their eyes, guard their chastity, and not to show off their beauty except what is permitted by the law. Let them cover their breasts with their veils. They must not show off their beauty to anyone other than their husbands, father, father-in-laws, sons, step-sons, brothers, sons of brothers and sisters, women of their kind, their slaves, immature male servants, or immature boys. They must not stamp their feet to show off their hidden ornaments. All of you believers, turn to God in repentance so that perhaps you will have everlasting happiness
And tell the believing women that they must lower their gazes and guard their private parts, and must not expose their adornment, except that which appears thereof, and must wrap their bosoms with their shawls, and must not expose their adornment, except to their husbands or their fathers or the fathers of their husbands, or to their sons or the sons of their husbands, or to their brothers or the sons of their brothers or the sons of their sisters, or to their women, or to those owned by their right hands, or male attendants having no (sexual) urge, or to the children who are not yet conscious of the shames of women. And let them not stamp their feet in a way that the adornment they conceal is known. And repent to Allah O believers, all of you, so that you may achieve success
Tell the believing women (among the monotheistic believers) to lower their gaze, to guard their chastity, to show not their adornment except what appears thereof, to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands, or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or the sons of their brothers, or the sons of their sisters, or their women, or their women slaves, or old male servants who lack vigor, or children who are not yet aware of the private aspects of women. Let them not stamp their feet so as to reveal what they hide of their adornment. Turn to Allâh in repentance, all of you, O’ monotheistic believers , so that you may succeed!
Ask the believing women to lower their gaze, guard their chastity, and not leave bare their beauty and charm, except that which becomes apparent by itself. Ask them to pull their veil-cloths down across their bosom, and not show their adornments to anyone except their husbands, fathers, husband´s father, sons, husband´s sons, brothers and their sons, sister´s sons, their women, the female slaves they own, the men-servants too old to have erotic desires, and boys not yet old enough to have awareness of the carnal. Ask them not to stamp their feet hard, in order to display (and jingle the jewelry worn on their feet and other) hidden adornments (under their outer garments). Oh you believers! Turn _ all of you _ towards Allah in repentance. Perhaps you will prosper
And say to those women who live a life of Genuine Faith: that they should lower their gaze and guard their chastity: that they should not unleash their adornment except what appears thereof: that should draw their veils over their bosoms and not to reveal their adornment save to their own husbands, or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or the sons of their brothers, or the sons of their sisters, or their women, or their women slaves, or old male servants who lack vigor, or children who are not yet aware of the private aspects of women. Let them not stamp their feet so as to reveal what they hide of their adornment. Turn to Allâh in repentance, all of you, O’ monotheistic believers, so that you may attain salvation.
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And tell believing women to lower their gaze and be modest; they shouldn’t expose their beauty in public, except what is normally showing; and cover their bosoms with headscarves; they should only display beauty to their husbands, fathers, fathers-in-law, sons, stepsons, brothers, brothers’ sons, sisters’ sons, female servants, slaves, any male attendants who are free of sexual desire, and children who are indifferent to the sight of women’s private parts; and they shouldn’t stamp their feet to draw attention to the beauty which they hide beneath their clothes. Believers, turn to Allah, all of you, so you may be successful here and the Hereafter
And tell the believing women to lower their gaze and guard their chastity, and not to reveal their adornments except what normally appears. Let them draw their veils over their chests, and not reveal their ˹hidden˺ adornments except to their husbands, their fathers, their fathers-in-law, their sons, their stepsons, their brothers, their brothers’ sons or sisters’ sons, their fellow women, those ˹bondwomen˺ in their possession, male attendants with no desire, or children who are still unaware of women’s nakedness. Let them not stomp their feet, drawing attention to their hidden adornments. Turn to Allah in repentance all together, O believers, so that you may be successful.
And tell the believing women to lower their eyes and guard their chastity and not to display their beauty except of what is apparent, and to throw their head coverings over their chests and not to display their beauty except to their husbands or their sons or their husband´s sons or their brothers or their brothers´ sons or their sisters´ sons or their womenfolk or those in their possession or the incapable amongst their male attendants or the children who are not aware of women´s nakedness, and not to stamp their feet to attract attention in spite of hiding their beauty; and repent to Allah altogether, oh you believers, in order to be successful.
Enjoin believing women to turn their eyes away from temptation and to preserve their chastity; not to display their adornments (except such as are normally revealed); to draw their veils over their bosoms and not to display their finery except to their husbands, their fathers, their husbands‘ fathers, their sons, their stepsons, their brothers, their brothers‘ sons, their sisters‘ sons, their women-servants, and their slave-girls; male attendants lacking in natural vigour, and children who have no carnal knowledge of women. And let them not stamp their feet¹ when walking so as to reveal their hidden trinkets. Believers, turn to God in penitence, all, that you may succeed
And tell the believing women to subdue their eyes, and maintain their chastity. They shall not reveal any parts of their bodies, except that which is necessary. They shall cover their chests, and shall not relax this code in the presence of other than their husbands, their fathers, the fathers of their husbands, their sons, the sons of their husbands, their brothers, the sons of their brothers, the sons of their sisters, other women, the male servants or employees whose sexual drive has been nullified, or the children who have not reached puberty. They shall not strike their feet when they walk in order to shake reveal certain details of their bodies. All of you shall repent to GOD, O you believers, that you may succeed.
And tell the believing women to lower their gaze and guard their private parts and not expose their charms, beyond what may be [acceptable to] display. Let them drape [a portion of] their head coverings over their breasts, and not reveal their charms except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their womenfolk, their slaves, or those male attendants having no sexual desire, or children who are not yet aware of women's private parts. And let them not stamp their feet to make known what they conceal of their charms. And believers-all of you-turn to God in repentance, that you may succeed.
And tell the believing women to lower their gaze and guard their private parts and not expose their charms beyond what may be [acceptable to] display. Let them drape [a portion of] their head-coverings over their breasts, and not reveal their charms except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their womenfolk, their slaves, or those male attendants having no sexual desire, or children who are not yet aware of women’s private parts. And let them not stamp their feet to make known what they conceal of their charms. And believers-all of you turn to God in repentance, that you may succeed.
And say for the believing women to reduce their sights, and to conserve their genitalia, and not appear their adornment except that which exposes thereof and to draw their head-covers over their bosoms pocket and not appear their adornment except for their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those which their right hands possess, or those male attendants having no vigor desire, or children who are not yet appear on private aspects of the women. And let them not strike their feet to make known what they are hiding among their adornment. And repent to Allah, altogether, O believers, perhaps you might be gaining.
And tell the believing women to lower their gaze and guard their modesty, and do not display their adornment except that which is (ordinarily) apparent of it, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or their fathers or their husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or their sisters' sons, or their women, or those whom their right hands possess (their slaves), or the male attendants void of sexual stimulant, or the children who know naught of women's nakedness. And let them not stamp their feet (in walking) so as to reveal what they hide of their adornment. And turn unto Allah all together, O' believers, in order that you may succeed
And tell believing women to lower their gaze and to be mindful of their chastity, and not to display their charms except what may ordinarily appear thereof. Let them draw their head-coverings over their bosoms and not display their charms to any but their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or those whom they rightfully possess, or such male attendants as are free of physical desire, or children that are as yet unaware of women's nakedness. Let them not swing their legs in walking so as to draw attention to their hidden charms. Believers, turn to God in repentance, so that you may achieve success.
And tell the believing women to lower their gaze, and guard their modesty. That they should not display their beauty and ornament beyond what is decently and spontaneously apparent in daily lives. Hence, let them cover their bosoms with their sash (Dupatta). And let them not display their beauty in the presence of anyone other than their husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers, or their brothers' sons or sisters' sons, or their womenfolk, or their close dependents and attendants free of sexual desires. Or children who know nothing of women's privacy; and they should not strike their feet so as to reveal their hidden beauty and ornaments. And, turn to Allah together, O Believers, in order that you may succeed (in establishing a benevolent society (33:59))
And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful
And say to the believing women that they restrain their looks and guard their private parts, and that they display not their beauty or their embellishment except that which is apparent thereof, and that they draw their head-coverings over their bosoms, and that they display not their beauty or their embellishment save to their husbands, or to their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers or the sons of their brothers, or the sons of their sisters, or women who are their companions, or those that their right hands possess, or such of male attendants as have no desire for women, or young children who have not yet attained knowledge of the hidden parts of women. And that they strike not their feet so that what they hide of their ornaments may become known. And turn ye to ALLAH all together, O believers, that you may prosper
And tell the believing women to lower their eyes and to guard their private parts, and to not display their adornment except that which is visible thereof. And let them draw their kerchiefs over their breasts, and not display their adornment except to their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or those whom their right hands possess, or male attendants free of desire, or children who are innocent of the private areas of women. Nor let them stamp their feet such that the ornaments they conceal become known. And repent unto God all together, O believers, that haply you may prosper
And say to the believing women that they should lower their gaze and guard their modesty (and looks) and protect themselves and privacy (from illicit sex): And that they should not display their beauty and jewels except what (may usually) appear; That they should draw cover over their bodies and bosoms, and not display their beauty except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women, or the slaves whom their right hands possess, or the male servants without physical (and sexual) needs, or little children who are not aware of the nakedness of women; And that they should not strike their feet in order to draw attention to their hidden ornaments. And O believers! All of you turn together towards Allah (seeking His Forgiveness), so that you may be successful
And tell the believing women to lower their gaze, to guard their chastity, and not to display their beauty beyond what appears thereof. They should draw their veils over their chests and not display their beauty except to their husbands, fathers, fathers-in-law, sons, stepsons, brothers, the sons of their sisters, female relatives, those in their charge, male servants devoid of sexual desires, and children who are unaware of women’s nakedness. They shouldn’t stamp their feet to draw attention to their hidden beauty. O believers, turn to God in repentance, so you may succeed.
And tell the believing women to restrain their looks, and to guard their privates, and not display their beauty except what is apparent thereof, and to draw their coverings over their breasts, and not expose their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, what their right hands possess, their male attendants who have no sexual desires, or children who are not yet aware of the nakedness of women. And they should not strike their feet to draw attention to their hidden beauty. And repent to God, all of you believers, so that you may succeed
And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed
And say to the believing women that they lower their gaze and guard their private parts, and display not their ornaments, except what is apparent of it; and let them make their head coverings fall upon their bosoms and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or what their right hands possess, or the followers not possessors of intelligence among the men, or children those to whom the pudenda of women is not apparent; and let them not strike with their feet to make known what they conceal of their ornaments; and repent to God all together, O believers! Perhaps you may prosper.
And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands posses s, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards God, that ye may attain Bliss
And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss
وَأَنكِحُوا۟ ٱلۡأَیَـٰمَىٰ مِنكُمۡ وَٱلصَّـٰلِحِینَ مِنۡ عِبَادِكُمۡ وَإِمَاۤىِٕكُمۡۚ إِن یَكُونُوا۟ فُقَرَاۤءَ یُغۡنِهِمُ ٱللَّهُ مِن فَضۡلِهِۦۗ وَٱللَّهُ وَ ٰسِعٌ عَلِیمࣱ ٣٢
Marry off the single among you and those of your male and female slaves who are fit [for marriage]. If they are poor, God will provide for them from His bounty: God’s bounty is infinite and He is all knowing
And marry the single (man who has no wife and woman who has no husband) among you and the pious of your male captives and female captives. If they are poor, Allah will enrich them out of His Bounty. Allah is All-Sufficient, All-Knower.
And wed the single among you and the fit ones among your male and female slaves; if they are poor, Allah will enrich them of His grace; Allah is Ample, Knowing
Marry off those who are single among you, and those of your male and female servants who are righteous. If they are poor, God will enrich them of His grace, for God is bounteous and all-knowing
Marry those among you who are single and the righteous ones among your male slaves and female slaves! If they are poor, Allah will bestow wealth upon them from His grace... Allah is the Wasi, the Aleem.
Marry off those among you who are unmarried and those of your slaves and slavegirls who are righteous. If they are poor, Allah will enrich them from His bounty. Allah is All-Encompassing, All-Knowing.
Marry off those who are single among you and the upright among your male slaves and your female slaves. If they are poor, Allah will enrich them out of His grace, and Allah is all-bounteous, all-knowing
Marry those among you who are single (whether men or women) and those of your male and female slaves that are righteous (and fit for marriage). If they are poor, God will grant them sufficiency out of His bounty. God is All-Embracing in His mercy, All-Knowing
Arrange marriages for those of you who are single and for your male and female slaves as are deserving and fit (to lead a married life). If they are poor Allah will grant them means out of His bounty; Bountiful is Allah, All-Knowing
Marry the spouseless among you, and your slaves and handmaidens that are righteous; if they are poor, God will enrich them of His bounty; God is All-embracing, All-knowing
And marry off the singles among you and the righteous among your male and female servants. If they are poor, God enriches them from His grace, and God is bountiful and knowledgeable.
It is an obligation of yours to bring single men and single women together in marriage. Also, facilitate the marriage of your pious slaves. The poverty should not be a matter of consideration in marriage as God will provide for the married couples out of His Grace
Marry those among you who are single, the virtuous ones among you, male and female. If they are poor, God will give them means out of His bounty, for God encompasses all, and He knows all things
And marry the singles among you and those who are fit among your bondmen and bondwomen. If they are poor, Allah will enrich them from His grace. For Allah is All-Encompassing, All-Knowing.
And marry the single amongst you, and the righteous among your servants and your handmaidens. If they be poor, God will enrich them of His grace, for God both comprehends and knows
And enjoin in marriage those among you who are not married, and your deserving slaves and bondwomen; if they are poor, Allah will make them wealthy by His munificence; and Allah is Most Capable, All Knowing
And marry those who are single among you and those who are righteous among your slaves; male and female. If they be indigent, Allah will provide them with abundance from His favor and Allah is All-encompassing, All-knowing.
Marry those who are single among you, and such as are honest of your men-servants, and your maid-servants: If they be poor, God will enrich them of his abundance; for God is bounteous and wise
And marry the single amongst you, and the righteous among your slaves and your handmaidens. If they be poor, Allah will enrich them of His grace, for Allah encompasses all and knows all
Marry those among you who are spouseless and the virtuous among your male and female slaves (thereby freeing them), if they are poor, Allah will enrichthem of His bounty; Allah is Embracing, Knowing
And marry those among you who are single, and your good servants, and the handmaidens. If they are poor, God of His bounty will enrich them. God is all-bounteous, Knowing
And arrange marriage for those amongst you who have become single after once remaining in a marital life (due to divorce or death of the marital partner), and (also arrange marriage for) the righteous amongst your males who are under your control and females who are under your control. If they have become poor Allah will enrich them of His Bounty. And Allah is All-Surveillant, All-Aware
And wed the single among you to the ones in accord with morality of your male bond servants and your female bond servants. If they be poor, God will enrich them of His grace. And God is One Who is Extensive, Knowing.
Marry those among you who are single or the virtuous ones among your male or female slaves. If they are in poverty, Allah will give them means from His grace. Allah is All-embracing, the All-knowing.
Get the singles among you married as well as those who are fit for marriage among your male slaves and female slaves. If they are poor, Allah will make them free from want out of His grace: for Allah has boundless resources and is All-Knowing
Arrange marriages between the single men and women among your and between your slave men and slave women, who are righteous,, if they be indigent, Allah will provide means for them out of His bounty: Allah has boundless resources and He is AllKnowing
And marry those among you who are single, and those who are fit among your males slaves and your female slaves. If they are needy, Allah will make them free from want out of His grace. And Allah is Ample-giving, Knowing
And say to the believing women that they should keep their looks down and guard their private parts, and that they should not let their beauty be exposed, except that which appears thereof, and that they should draw their head covering over their bosoms and not let their beauty be exposed (by removing their head covering), except before their husbands or their fathers or fathers of their husbands or their sons or their husband's sons (through other wives) or their brothers or their brothers' sons or their sisters' sons or their women or those whom their right hands possess (slave girls) or male servants not having need (of women) or children who have no knowledge of hidden parts of women, and they should not strike their feet so as to make known that which is hidden of their beauty. And turn to Allah all together, O believers! that you may be made successful.
And arrange for marriages of those amongst you who are single and of those who are righteous amongst your male slaves and your female slaves. If they are poor, Allah will make them free from want by His grace. And Allah is magnanimous, knowledgeable
And marry those of your men and women who are leading an unmarried life (despite reaching the age of marriage), and also (marry) those of your male and female slaves who are capable. If they are poor, Allah will make them rich out of His bounty and Allah is Most Infinite, All-Knowing
And marry off those among you that are single, and the good from among your male and female servants. If they are poor, then God will grant them from His grace. And God is Encompassing, Knowledgeable
And marry off those among you that are single, and the good from among your male and female servants. If they are poor, then God will grant them from His grace. And God is Encompassing, Knowledgeable
And marry off those among you that are single, and the good from among your male and female servants. If they are poor, then God will grant them from His grace. And God is Encompassing, Knowledgeable.
And marry the widows/widowers from you, and the correct/righteous from your slaves/servants and your owned (F) slaves, if they be poor/needy God enriches/suffices them from His grace/favour/blessing, and God (is) rich/spread , knowledgeable
AND [you ought to] marry the single from among you as well as such of your male and female slaves as are fit [for marriage]. If they [whom you intend to marry] are poor, [let this not deter you;] God will grant them sufficiency out of His bounty - for God is infinite [in His mercy], all-knowing
And wed the spouseless among you, and the righteous among your bondmen and maids. In case they are poor, Allah will enrich them of His Grace; and Allah is Ever- Embracing, Ever-Knowing
And marry such of you as are solitary and the pious of your slaves and maid-servants. If they be poor, Allah will enrich them of His bounty. Allah is of ample means, Aware
Marry the single people among you and the righteous slaves and slave-girls. If you are poor, God will make you rich through His favor; He is Bountiful and All-knowing
Arrange the marriage of the spouseless among you, and the capable from among your bondmen and bondwomen. If they are poor, Allah will enrich them out of His grace. Allah is All-Encompassing, All-Knowing
Motivate those of you who are single to get married, as well as those who are righteous among your male slaves and your female slaves. If they were poor, Allâh would enrich them of His Bounty. Lo! Allâh is All-Encompassing, All-Knowing.
And arrange for the single (but poor men and women) amongst you to marry the pious slaves and maidservants. If they are poor Allah may enrich them by His grace. Allah abounds in generosity and knowledge
Motivate those of you who are single to get married, as well as those who are righteous among your male and female slaves. If they were poor, Allâh would enrich them of His Bounty. And Allâh is All-Encompassing, All-Knowing.
And you may unite in matrimony with those who are single man or woman unmarried, legally divorced or widowed and those in whose hearts reigns piety among the men and the women who have been reduced to a servile state; If they are poor Allah will make His grace abound in them. Allah is Wasi'un (Omnipresent) His grace abounds in the Universe, and 'Alimun
Help the unmarried people amongst you to marry, and your righteous male servants and maids. Even if they are poor, Allah will make them self-sufficient through His grace. Allah is Vast, All-Knowing.
Marry off the ˹free˺ singles among you, as well as the righteous of your bondmen and bondwomen. If they are poor, Allah will enrich them out of His bounty. For Allah is All-Bountiful, All-Knowing.
And marry those who are single from amongst you and the righteous from amongst your male and female servants; if they are poor, Allah will enrich them from His favours, and Allah is generous and knows.
And take in marriage those among you who are single and those of your male and female slaves who are honest. If they are poor, God will enrich them from His own bounty. God is munificent and all-knowing
You shall encourage those of you who are single to get married. They may marry the righteous among your male and female servants, if they are poor. GOD will enrich them from His grace. GOD is Bounteous,
Marry off those among you who are unmarried and those who are righteous among your male and female slaves. If they should be poor, God will enrich them from His favor; God is All- Encompassing and All-Knowing.
Marry off those among you who are unmarried and those who are righteous among your male and female slaves. If they should be poor, God will enrich them from His favor; God is All-Encompassing and All-Knowing.
And request to shag the unmarried among you and the righteous among your male slaves and female slaves. If they are poor, Allah will enrich them from His bounty, and Allah is all-Encompassing, Knowledgeable.
And marry those among you who are single and the righteous among your servants, male or female. If they are poor, Allah will enrich them out of His grace, and surely Allah is Ail-Embracing, All-Knowing
Marry the single from among you as well as such of your male and female slaves as are virtuous. If they are poor, God will grant them sufficiency out of His bounty. God is Munificent, All- Knowing.
And marry the single among you, (whether they are widowed, divorced or bachelors). And those who are still being kept as slaves, male or female, such of them as are fit to marry. If they are poor, Allah will enrich them with His Bounty, for, Allah is of Infinite means, All-Knowing
And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, Knowing
And arrange marriages for widows from among you, and for your male slaves and female slaves who are fit for marriage. If they be poor, ALLAH will grant them means out of HIS bounty; and ALLAH is Bountiful, All-Knowing
And marry those who are single among you, and the righteous among your male slaves and your female slaves. If they are poor, God will enrich them from His Bounty. And God is All-Encompassing, Knowing
Marry those among you who are single, and the virtuous ones among your slaves, male servants and maid servants: If they are in poverty, Allah will provide them ways out of His grace: And Allah understands all needs; He knows all things (Aleem)
Marry off the singles among you, and the righteous among your male and female servants. If they are poor, God will enrich them from His bounty. God is Bountiful, All-Knowing.
And wed the singles among you, and those who are fit among your servants and maids. If they are poor, God will enrich them from His bounty. God is All-Encompassing, All-Knowing
And marry the unmarried among you and the righteous among your male slaves and female slaves. If they should be poor, Allah will enrich them from His bounty, and Allah is all-Encompassing and Knowing
And marry the single amongst you, and the righteous among your male servants and your female servants. If they are needy, God will enrich them of His grace, and God is immense, knowing.
Marry those among you who are single, or the virtuous ones among yourselves, male or female: if they are in poverty, God will give them means out of His grace: for God encompasseth all, and he knoweth all things
Marry those among you who are single, or the virtuous ones among yourselves, male or female: if they are in poverty, Allah will give them means out of His grace: for Allah encompasseth all, and he knoweth all things
وَلۡیَسۡتَعۡفِفِ ٱلَّذِینَ لَا یَجِدُونَ نِكَاحًا حَتَّىٰ یُغۡنِیَهُمُ ٱللَّهُ مِن فَضۡلِهِۦۗ وَٱلَّذِینَ یَبۡتَغُونَ ٱلۡكِتَـٰبَ مِمَّا مَلَكَتۡ أَیۡمَـٰنُكُمۡ فَكَاتِبُوهُمۡ إِنۡ عَلِمۡتُمۡ فِیهِمۡ خَیۡرࣰاۖ وَءَاتُوهُم مِّن مَّالِ ٱللَّهِ ٱلَّذِیۤ ءَاتَىٰكُمۡۚ وَلَا تُكۡرِهُوا۟ فَتَیَـٰتِكُمۡ عَلَى ٱلۡبِغَاۤءِ إِنۡ أَرَدۡنَ تَحَصُّنࣰا لِّتَبۡتَغُوا۟ عَرَضَ ٱلۡحَیَوٰةِ ٱلدُّنۡیَاۚ وَمَن یُكۡرِههُّنَّ فَإِنَّ ٱللَّهَ مِنۢ بَعۡدِ إِكۡرَ ٰهِهِنَّ غَفُورࣱ رَّحِیمࣱ ٣٣
Those who are unable to marry should keep chaste until God gives them enough out of His bounty. If any of your slaves wish to pay for their freedom, make a contract with them accordingly, if you know they have good in them, and give them some of the wealth God has given you. Do not force your slave-girls into prostitution, when they themselves wish to remain honourable, in your quest for the short-term gains of this world, although, if they are forced, God will be forgiving and merciful to them
Let those who don’t find (financial means to) marry be chaste until Allah enriches them out of His Bounty. Those captives who seek a writing (of setting free) whom you possesses, give them in writing, if you find good in them, and give them from Allah’s wealth which He has bestowed upon you. Don’t force your maid captives into prostitution in order that you may seek gain of the worldly life, if they desire chastity. If anyone compels them (to prostitution), then surely after their compulsion, Allah will be Forgiving, Merciful (to those who are forced).
And those who find not means to marry shall restrain themselves until Allah enricheth them of His grace. And from among those whom your right hands own those who seek a writing- write it for them if ye know in them any good, and vouchsafe unto them of the wealth of Allah which He hath vouchsafed unto you. And constrain not your bedmaids to harlotry if they would live chastely, in order that ye may seek the chance gain of the life of the world. And whosoever will constrain them, then verily Allah is--after their constraint--Forgiving, Mercifu1
Those who cannot afford to marry should abstain from what is unlawful until God enriches them by His grace. And free those slaves you possess who wish to buy their freedom after a written undertaking, if you know they have some goodness, and give them out of the riches God has given you. Do not force your maids to prostitution if they wish to lead married lives, in order to get the benefits of this world. But if someone forces them, surely God (will forgive them) after their forced helplessness, for He is forgiving and kind
Those who do not have the means to marry should keep themselves chaste until Allah bestows wealth on them from His grace... Sign a contract with your slaves who request a deed of freedom, if you find them promising, and give to them from the wealth Allah has given you. If your bondmaids wish to remain chaste, do not force them into prostitution for the sake of temporary worldly benefits... But if anyone forces them, after they have been forced, Allah will be Ghafur and Rahim to them.
Those who cannot find the means to marry should be abstinent until Allah enriches them from His bounty. If any slaves you own want to make a contract to free themselves, write it for them if you know of good in them and give them some of the wealth Allah has given you. Do not force your slavegirls to prostitute themselves if they desire to be virtuous women out of your desire for the goods of this world. If anyone forces them, then after they have been forced, Allah is Ever-Forgiving, Most Merciful.
Those who cannot afford marriage should be continent until Allah enriches them out of His grace. As for those who seek an emancipation deal from among your slaves, make such a deal with them if you know any good in them, and give them out of the wealth of Allah which He has given you. Do not compel your female slaves to prostitution when they desire to be chaste, seeking the transitory wares of the life of this world. Should anyone compel them, then after their compulsion Allah is indeed all-forgiving, all-merciful
Let those who cannot afford to marry keep themselves chaste until God grants them sufficiency out of His bounty. And if any of those whom your right hands possess desire to enter into a contract with you to purchase their freedom, make this contract with them if you know that they are honest (and able to earn without begging and be good, free citizens). Help them out of God’s wealth which He has granted you. And do not compel your slave-girls to prostitution in order to seek the (fleeting) benefits of the life of this world while they desire to remain chaste. If anyone compels them to prostitution, then God will be All-Forgiving, All-Compassionate to them after they are subjected to such compulsion
And those who find no (means of) marriage should (exercise restraint and) keep themselves chaste until Allah grants them means (to marry) out of His grace and bounty. (There is another commandment,) as for those of your bondsmen (or women) as ask for a written contract (of freedom for themselves on payment of ransom), write this (deed of manumission for them) provided you find good capabilities in them and give them out of Allah's wealth which He has given you. (Another commandment for you is that,) with a mind to gain (by this unrighteous means) the benefits of the present life do not constrain your slave-girls to unchaste life (by keeping them unmarried) when they desire (to marry) to preserve their virtue. But if anybody forces them (to abstain from marrying and to become unchaste) they will find, after they are forced, that God is Most Forgiving, Ever Merciful
And let those who find not the means to marry be abstinent till God enriches them of His bounty. Those your right hands own who seek emancipation, contract with them accordingly, if you know some good in them; and give them of the wealth of God that He has given you. And constrain not your slave-girls to prostitution, if they desire to live in chastity, that you may seek the chance goods of the present life. Whosoever constrains them, surely God, after their being constrained, is All-forgiving, All-compassionate
And those who do not find (any way) to marry, should abstain (from sex) until God enriches them from His bounty. And those among what your right hands own who ask for the certificate (of freedom), then write it for them if you know any good in them, and give them some of God’s possession that He gave you. And do not force your maids into prostitution looking for gain of this world’s life, if they want to be chaste. And if anyone forces them, then after their compulsion God is forgiving and merciful (to them).
Those who cannot find a match, must maintain morality. They should wait until God showers them out of His Grace. As for those slaves of yours who wish to be free and then marry (and you find them responsible people), grant them their freedom; also give them some capital out of what God has given you at first place. Do not force your female slaves into prostitution so that you make a little bit money. If the female slaved are forced to do so, God will forgive them as He is the Most Forgiving, the Most Merciful
Let those who do not find the means for marriage keep themselves chaste until God gives them means out of His grace, and if those whom your right hand possess ask for a deed in writing to enable them to earn their freedom for a certain sum, give them such a deed if you know any good in them. Yes, and give them something out of the means which God has given to you. And do not force your female captives into prostitution when they desire chastity, in order that you may make a profit in the goods of this life, but if anyone compels them, then indeed because they were compelled, God is Oft-Forgiving, Mercifully Redeeming
And let those who do not find the means to marry remain chaste until Allah enriches them from His grace. And if any of those whom youpl rightfully possess desire an (emancipation) agreement, write an agreement with them if you recognize some good in them, and give them of Allah’s wealth which He has given you. And do not compel your maids to prostitution, seeking the materials of the Earlier (Life), if they want to remain chaste. But should anyone compel them—then after their compulsion, Allah is indeed Oft-Forgiving, Bestowing of mercy.
And let those who cannot find a match, until God enriches them of His grace, keep chaste. And such of those whom your right hands possess as crave a writing, write it for them, if ye know any good in them, and give them of the wealth of God which He has given you. And do not compel your slave girls to prostitution, if they desire to keep continent, in order to crave the goods of the life of this world; but he who does compel them, then, verily, God after they are compelled is forgiving, compassionate
And those who do not have the means to get married must keep chaste till Allah provides them the resources by His munificence; and the bondwomen in your possession who, in order to earn something, seek a letter of freedom from you – then write it for them if you consider some goodness in them; and help them in their cause with Allah’s wealth which He has bestowed upon you; and do not force your bondwomen into the dirty profession, while they wish to save themselves, in order to earn some riches of the worldly life; and if one forces them then indeed Allah, upon their remaining compelled, is Oft Forgiving, Most Merciful
And let those who do not find means for marriage keep their chastity till Allah provides for them from His favor. And those who seek a deed of manumission from among those whom your right hands possess, accept their request if you find good in them and give them from the wealth of Allah which He has given unto you and do not coerce your maid slaves unto prostitution while they seek to guard their chastity in order that you seek a trifling gain of this life and whosoever coerce them, Lo! Allah after their coercion is Oft-Forgiving Most-merciful.
And let those who find not a match, keep themselves from fornication, until God shall enrich them of his abundance. And unto such of your slaves as desire a written instrument allowing them to redeem themselves on paying a certain sum, write one, if ye know good in them; and give them of the riches of God, which He hath given you. And compel not your maid-servants to prostitute themselves, if they be willing to live chastly; that ye may seek the casual advantage of this present life: But whoever shall compel them thereto, verily God will be gracious and merciful unto such women after their compulsion
And let those who cannot find a match keep chaste until Allah gives them means from His grace. And if any of your slaves asks for a Deed in writing (an agreement to purchase their freedom), write it for them if you know any good in them; yea, give them s
Let those who do not find the means to marry be abstinent until Allah enriches them of His bounty. Those your right hand owns who seek their freedom, make a contract with them accordingly if you know some good in them, and give them from the wealth of Allah that He has given you. Do not force your slavegirls into prostitution in order to seek worldly gain for they wish to preserve their chastity. Whosoever compels them, surely Allah, after their being compelled, is the Forgiver (to the girls), the Most Merciful
And let those who cannot find a match live in continence till God of His bounty shall enrich them. And to those of your slaves who desire a deed of manumission, execute it for them, if ye know good in them, and give them a portion of the wealth of God which He hath given you. Force not your female slaves into sin, in order that ye may gain the casual fruitions of this world, if they wish to preserve their modesty. Yet if any one compel them, then Verily to them, after their compulsion, will God be Forgiving, Merciful
And those must wait who find not the financial means for Nikah (marriage) until Allah enriches them out of His Bounty. And those who seek a document (granting them independence) out of those whom your right hands held in trust — so write them (the document) if you knew in them good. And give them out of the wealth of Allah which He has given you. And compel not the females under your control towards undesirable state (of celibacy) — if they have decided protection (through a marriage-bond) — in order that you may seek the gain of the present life. And whoever compels them, then surely Allah, after their (coming under) compulsion will be Oft-Forgiving, continuously Merciful (to them)
Let those who find not the means for marriage have restraint until God enriches them of His grace. And for those who are looking for emancipation from among what your right hands possessed, contract with them if you knew good in them. And give them of the wealth of God which He gave you. Compel not your spiritual warriors (f) against their will to prostitution when they (f) wanted chastity, that you be looking for the advantage of this present life. And whoever compels them (f) to it against their (f) will, yet after their (f) compulsion, God will be of them (f), the female, Forgiving, Compassionate.
Those who are unable to become married should keep themselves chaste until Allah enables them from His grace. If any of your slaves ask for a deed in writing [for their freedom], give such a deed if you know any good in them. Give them something out of the abundance that Allah has given to you. Do not force your female slaves, who want to be chaste, into prostitution in order that you may make a gain in the goods of this life. If anyone forces them, even after such coercion, Allah is Most Forgiving, Most Merciful.
And let those who do not find means to marry keep themselves chaste until Allah enriches them out of His bounty. As for those of your slaves who wish to buy out their liberty, execute the deed of liberty with them if you find them deserving, and give them some of the wealth which Allah has given you. Do not force your slave-girls into prostitution for your own worldly gains, if they wish to preserve their chastity; and if anyone forces them into it, then surely after such a compulsion Allah will be forgiving and merciful to them
And those, who cannot find a match, should observe continence till Allah provides them with means out of His bounty And if those who are in your possession, ask for a deed of emancipation, execute the deed of emancipation with them, provided that you find some good in them; and give them something out of the means Allah has given you. And do not force your slave-girls into prostitution for your own worldly gains when they themselves want to keep chaste; and if anyone forces them into it, after such a compulsion Allah will be forgiving and merciful for them
And let those who cannot find a match keep chaste, until Allah makes them free from want out of His grace. And those of your slaves who ask for a writing (of freedom), give them the writing, if you know any good in them, and give them of the wealth of Allah which He has given you. And compel not your slave-girls to prostitution when they desire to keep chaste, in order to seek the frail goods of this world’s life. And whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful
And arrange for the marriage of those among you who are single and the righteous among your male and female slaves (servants). If they are in poverty Allah will enrich them out of His grace and Allah is Omnipresent (Ample-giving), Knowing.
And let those who cannot get married live in continence until Allah makes them free from want out of His grace. And as for those who ask for a writ of freedom from among those whom your right hands possess (slaves), give them the writ if you know them to be good and worthy. And give them of the wealth of Allah which He has given you. And do not compel your slave girls into prostitution while they desire to keep themselves chaste, in order to seek some advantage in the life of this world. And in case they are so compelled, then, indeed, Allah would be forgiving, merciful on them (the girls)
And those who cannot afford marriage (for lack of financial means) should adopt chastity until Allah enriches them out of His bounty. And from amongst (the male and female slaves) under your control, those who seek to write out a deed (of manumission—freedom through earning and paying,) write it for them, and free them (under the given condition) if you see any good in them. Pay them (also yourselves) out of that wealth which Allah has given you (to help them get freedom). And do not force your maids into prostitution to obtain benefit of the worldly life if they desire to keep themselves chaste (or wish to safeguard their chastity through marriage). And whoever will compel them, then (even) after they are compelled, Allah is Most Forgiving, Ever-Merciful
And let those who are not able to marry continue to be chaste until God enriches them of His Bounty. And if those who are still dependants seek marriage, then marry them off if you find that they are ready, and give them from the wealth of God which He has bestowed upon you. And do not force your daughters into marriage when they have desired independence, in order that you may make a gain in the goods of this worldly life. But if anyone has compelled them, then for their compulsion, God is Forgiving, Merciful
And let those who are not able to marry continue to be chaste until God enriches them of His Bounty. And if those who are maintained by your oaths seek to consummate the marriage, then document it with them if you find that they are ready, and give them from the wealth of God which He has bestowed upon you. And do not force your young women to need if they have desired to be independent, in order that you may make a gain in the goods of this worldly life. And if anyone has compelled them, then for their compulsion, God is Forgiving, Merciful
And let those who are not able to marry continue to be chaste until God enriches them of His bounty. And if those who are in the care of your oaths seek to consummate the marriage, then document it with them if you find that they are ready, and give them from the wealth of God which He has bestowed upon you. And do not force your young women to be unchaste if they have desired to be independent, in order that you may make a gain in the goods of this worldly life. And if anyone has compelled them, then for their compulsion, God is Forgiving, Merciful.
And those who do not find marriage should refrain/be chaste until God enriches/suffices them from His grace/favour/blessing, and those who ask/wish/desire the destiny/fate/term (marriage) from what your rights owned/possessed, so write with them (marry them), if you knew goodness in them, and give/bring them from God's property/possession/wealth which He gave you, and do not compel/force your young women/(F) youths on (to) the prostitution, if they (F) wanted/intended chastity, to desire the life the present's/worldly life's vanities/non-essentials, and who compels/forces them (F), so then God (is) from after their having been compelled/forced, forgiving, merciful
And as for those who are unable to marry, let them live in continence until God grants them sufficiency out of His bounty, And if any of those whom you rightfully possess desire [to obtain] a deed of freedom, write it out for them if you are aware of any good in them: and give them [their share of the wealth of God which He has given you. And do not, in order to gain some of the fleeting pleasures of this worldly life, coerce your [slave] maidens into whoredom if they happen to be desirous of marriage; and if anyone should coerce them, then, verily, after they have been compelled [to submit in their helplessness], God will be much-forgiving, a dispenser of grace
And let the ones who do not find (the means) to wed keep abstaining until Allah enriches them of His Grace. And the ones your right hands possess who seek the Book, (Contract of emancipation) then contract with them (accordingly), in case you know that they are in charitable circumstances. And bring them of the wealth of Allah that He has brought you. And do not compel your handmaids to prostitution, in case they are willing to be chaste, (Literally: to be in wedlock) that you may inequitably seek the advantages of the present life; (Literally: the lowly life, i.e., the life of this world) and whoever compels them, then surely Allah, even after their being compelled, is Ever-Forgiving, Ever-Merciful
And let those who cannot find a match keep chaste till Allah give them independence by His grace. And such of your slaves as seek a writing (of emancipation), write it for them if ye are aware of aught of good in them, and bestow upon them of the wealth of Allah which He hath bestowed upon you. Force not your slave-girls to whoredom that ye may seek enjoyment of the life of the world, if they would preserve their chastity. And if one force them, then (unto them), after their compulsion, lo! Allah will be Forgiving, Merciful
Let those who cannot find someone to marry maintain chastity until God makes them rich through His favors. Let the slaves who want to buy their freedom have an agreement with you in writing if you find them to be virtuous. Give them money out of God's property which He has given to you. Do not force your girls into prostitution to make money if they want to be chaste. If they have been compelled to do so, God will be All-merciful and All-forgiving to them
And those who cannot afford marriage should keep themselves chaste until Allah enriches them out of His grace. And those of your slaves who wish to enter the contract of Kitabah (emancipation by paying money), contract Kitabah with them, if you recognize some good in them. And give them out of the wealth of Allah that He has given to you. And do not compel your maids to prostitution – if they wish to observe chastity – in order that you may seek the temporary benefit of the worldly life. If one compels them, then after their being compelled, Allah is Most- Forgiving, Very-Merciful
But let those, who find not the financial means for marriage, guard their chastity, until Allâh makes them wealthier of His Bounty. Those of your slaves who seek emancipation, contract with them accordingly if you know any good in them, and give them of the wealth of Allâh which He has given you. Oblige not your slave-girls to prostitution when they seek chastity, so that you may obtain some temporary benefits of this worldly life. If someone obliges them (to prostitution), then Allâh is to them, after their compulsion, Oft-Forgiving, Most Merciful.
Those lacking the means to marry should abstain until Allah enriches them by His grace. Write down for your slaves _ those who desire to work for their freedom _ (the terms of emancipation) if you know them to be worthy and able. Give them something from the wealth Allah has granted you. Do not _ to gain the worldly benefits _ compel your slave girls into prostitution, while they wish to remain chaste. For the slave girl compelled in this manner, Allah is the most Forgiving and the most Kind
But let those who don’t find the financial means for marriage guard their chastity, until Allâh makes them wealthier of His Bounty. Those of your slaves who seek emancipation, contract with them accordingly if you know any good in them, and give them of the wealth of Allâh which He has given you. Don’t oblige your slave-girls to prostitution when they seek chastity, so that you may obtain some temporary benefits of this worldly life. If someone obliges them (to prostitution), then Allâh is to them, after their compulsion, Oft-Forgiving, Most Merciful.
And those who cannot marry because they lack the means may conform their life and conduct with the principles of morality until Allah makes His grace abound in them. And those on hand who wish to buy their freedom by performing certain paid-services deserve attention. You reduce a mutually binding agreement to writing if you believe that they qualify -stamped with virtues and sound minds- and give them -in benevolence and/or alms- something of the grace of Allah abounding in you. And do not force your female slaves -or any of your females- into prostitution for a worldly gain -a Pagan custom- nor make them recover their liberty by prostituting their honour if they seek chastity and purity. And he who forces them into sin shall suffer for it, whereas they -the women- shall, under the circumstances be recipients of Allah's Mercy and Forgiveness, for Allah is Ghafurun and Rahimu
And let those who lack the means to marry keep themselves chaste until Allah makes them self-sufficient through His grace. If any of your slaves asks for an emancipation contract, and you see some good in them, draft it for them; and give them of the wealth that Allah has given you. For your cravings to make worldly gains do not force your maidservants into promiscuity, if they wish to remain chaste, merely because you desire what this worldly life has to offer. Whoever forces them into it, then Allah will be Forgiving, Kind to those maidservants after being coerced to perform sexual intercourse.
And let those who do not have the means to marry keep themselves chaste until Allah enriches them out of His bounty. And if any of those ˹bondspeople˺ in your possession desires a deed of emancipation, make it possible for them, if you find goodness in them. And give them some of Allah’s wealth which He has granted you. Do not force your ˹slave˺ girls into prostitution for your own worldly gains while they wish to remain chaste. And if someone coerces them, then after such a coercion Allah is certainly All-Forgiving, Most Merciful ˹to them˺.
And let those who cannot find a marriage opportunity abstain until Allah enriches them from His favours. And those who want freedom of those in your possession, set them free if you know of good in them and give them of the wealth of Allah that He gave you, and do not compel your female servants to transgress if they want to be chaste, desiring the offering of this world, and if anyone compels them, then Allah is forgiving and merciful after they have been compelled.
And let those who cannot afford to marry live in continence until God shall enrich them from His own bounty. As for those of your slaves who wish to buy their liberty, free them if you find in them any promise and bestow on them a part of the riches which God has given you. And you shall not force your slave-girls into prostitution in order that you may enrich yourselves, if they wish to preserve their chastity. If anyone compels them, God will after their compulsion be forgiving and compassionate
Those who cannot afford to get married shall maintain morality until GOD provides for them from His grace. Those among your servants who wish to be freed in order to marry, you shall grant them their wish, once you realize that they are honest. And give them from GOD's money that He has bestowed upon you. You shall not force your girls to commit prostitution, seeking the materials of this world, if they wish to be chaste. If anyone forces them, then GOD, seeing that they are forced, is Forgiver, Merciful.
Those who are unable to marry should keep chaste until God gives them sufficiently from His favor. If any of those whom your right hands held in trust seek a contract then, draw one with them if you know there is goodness within them, and share with them the wealth that God has given you. Do not compel your girls against their will to prostitution, out of your desire for the short-term gains of this world, if they want to be married. If they however are compelled, God will be forgiving and merciful to them.
Those who are unable to marry should keep chaste until God gives them sufficiently from His favor. If any of those whom your right hands held in trust seeks a contract, then, draw one with them if you know there is goodness within them and share with them the wealth that God has given you. And do not compel your female servants to prostitution if they desire chastity, seeking the temporary gains of worldly life. And if someone compels them, then indeed, Allah is, after their compulsion, Forgiving and Merciful, to them.
And let those who do not find shagging be chaste, until Allah enriches them from His bounty. And those who seek writing the book from whom your right hands possess – so write a book for them, if you know there is within them a goodness, and give them from Allah’s money which He has given you. And do not force your girls on the prostitution, if they want fortification, you will be seeking the belongings of the Dunya life, and whoever is forcing them, so Allah after their compulsion is Forgiver, Merciful.
And let those who do not find the means to marry keep (themselves) chaste until Allah enriches them out of His grace. And those of your slaves who seek a writing (of emancipation), write it for them if you know any good in them, and give them of the wealth of Allah which He has bestowed upon you; and do not compel your slave girls to prostitution when they desire chastity, in order that you may make a gain in the life of the world; and whoever compels them, then (unto them), verily after their compulsion, Allah will be Forgiving, Merciful
As for those who are unable to marry, let them live in continence until God grants them sufficiency out of His bounty. And if any of your slaves desire to obtain a deed of freedom, write it out for them if you are aware of any good in them; and give them something of the wealth God has given you. Do not force your maids to prostitution when they desire to preserve their chastity, in order to make some worldly gain. If anyone should force them, then after they have been compelled, God will be much forgiving, merciful [to them].
And those who cannot find a match must keep chaste until Allah grants them sufficiency out of His Bounty. And if any of the male and female slaves desires a deed of freedom, write it out for them if you ensure good for them by way of rehabilitation. (4:5-6). Give them from Allah's wealth that He has given you. Never hold your slave maidens for worldly gains from preserving their chastity by marrying if they so desire, lest they resort to lewdness. If anyone forces them, then after this compulsion Allah will be Forgiving, Merciful to them. (And He will hold the one who forces them, accountable)
And let those who do not find the means to marry keep chaste until Allah makes them free from want out of His grace. And (as for) those who ask for a writing from among those whom your right hands possess, give them the writing if you know any good in them, and give them of the wealth of Allah which He has given you; and do not compel your slave girls to prostitution, when they desire to keep chaste, in order to seek the frail good of this world's life; and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful
And let those who find no means of marriage keep themselves chaste, until ALLAH grants them means out of HIS bounty. And such as desire a deed of manumission in writing from among those whom your right hands possess, write it for them if you know any good in them; and give them out of the wealth of ALLAH which HE has bestowed upon you. And force not your maids into unchaste life by keeping them unmarried if they desire to keep chaste, in order that you may seek the gain of the present life. But if anyone forces them, then after their compulsion ALLAH will be Forgiving and Merciful to them
And let those who are unable to marry be chaste till God enriches them from His Bounty. And as for those among the ones whom your right hands possess who seek a contract [of emancipation] with you, contract with them if you know of any good in them, and give unto them from the Wealth of God, which He has given you. And compel not your female slaves into prostitution if they desire to be chaste, for the sake of seeking after the ephemeralities of the life of this world. And whosoever compels them, then truly God, after their having been compelled, will be Forgiving, Merciful
And let those who do not find the (financial) means to marry, keep themselves pure, until Allah provides them means out of His grace. And if any of your slaves ask for a note (of promise) in writing (to enable them to earn their freedom), give them such a note (of promise); If you know any good (ones) from them; And give them something from yourselves out of the wealth that Allah has bestowed upon you. And do not force your maids to prostitution when they like purity (of their moral conduct), so that you may make a gain in things of this life. But if anyone forces (or has forced) them (the maids), still, after such compulsion (or circumstances), Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem) (to the maids because of the force or compulsion.
Those who don’t have the means to marry should remain chaste until God enriches them from His grace. If any of your servants desire literacy, provide it, if you recognize any good in them. Give them from the wealth that God has given you. Don’t compel your maids into prostitution for worldly gains if they wish to remain virtuous. However, if anyone compels them, then after their compulsion, God is Forgiving and Merciful.
And let those who do not find the means to marry abstain, until God enriches them from His bounty. If any of your servants wish to be freed, grant them their wish, if you recognize some good in them. And give them of God's wealth which he has given you. And do not compel your girls to prostitution, seeking the materials of this life, if they desire to remain chaste. Should anyone compel them—after their compulsion, God is Forgiving and Merciful
But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty. And those who seek a contract [for eventual emancipation] from among whom your right hands possess - then make a contract with them if you know there is within them goodness and give them from the wealth of Allah which He has given you. And do not compel your slave girls to prostitution, if they desire chastity, to seek [thereby] the temporary interests of worldly life. And if someone should compel them, then indeed, Allah is [to them], after their compulsion, Forgiving and Merciful
And let those who find not marriage, keep chaste, until God enriches them of His grace. And those who seek the writing from what your right hands possess, then write it for them, if you know good in them, and give them of the wealth of God which He has given you. And do not compel your slave girls to prostitution, if they desire chastity, that you may seek the goods of the worldly life; and whoever compels them, then indeed, God after their compulsion is forgiving, compassionate.
Let those who find not the wherewithal for marriage keep themselves chaste, until God gives them means out of His grace. And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them suc h a deed if ye know any good in them: yea, give them something yourselves out of the means which God has given to you. But force not your maids to prostitution when they desire chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is God, Oft-Forgiving, Most Merciful (to them)
Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His grace. And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them such a deed if ye know any good in them: yea, give them something yourselves out of the means which Allah has given to you. But force not your maids to prostitution when they desire chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is Allah, Oft-Forgiving, Most Merciful (to them)
وَلَقَدۡ أَنزَلۡنَاۤ إِلَیۡكُمۡ ءَایَـٰتࣲ مُّبَیِّنَـٰتࣲ وَمَثَلࣰا مِّنَ ٱلَّذِینَ خَلَوۡا۟ مِن قَبۡلِكُمۡ وَمَوۡعِظَةࣰ لِّلۡمُتَّقِینَ ٣٤
We have sent verses down to you [people] clarifying the right path, examples of those who passed away before you, and advice for those who are mindful of God
And indeed We have sent down clear Verses to you, examples of those who passed away before you, and an admonition for the pious.
And assuredly We have sent down unto you revelations illuminating and a similitude for those who passed away before you and an exhortation unto the God-fearing
We have sent down clear instructions to you, and illustrations from (the accounts) of those who have gone before you, and a warning for those who take heed for themselves
Indeed, We have revealed clear signs of the Truth to you and examples of those who came before you and exemplary admonition for those who want to protect themselves.
We have sent down Clear Signs to you and the example of those who passed away before you and an admonition for those who have taqwa.
Certainly We have sent down to you manifest signs and a description of those who passed before you, and an advice for the Godwary
Indeed, We have sent down to you Revelations which show the truth clearly and illuminate your way, and examples (from the histories) of those who have passed away before you, and an instruction for the God-revering, pious
And We have sent down to you revelations which explain (to you the truth) and (have also revealed) some accounts of those who have passed away before you, and (we have sent in addition) an exhortation for those who guard against evil
Now We have sent down to you signs making all clear, and an example of those who passed away before you, and an admonition for the godfearing
And We have certainly sent down to you clear (and clarifying) verses, and example of those who passed away before you, and an advice for those who are cautious (of God).
I have sent you My easy to understand Revelations, which include the examples of the past generations, to be used as warnings for the righteous people
We have already sent down to you verses making things clear, an illustration from the story of people who passed away before you, and advice for those who are conscious of God
And We have most surely sent down to youpl clarifying signs and a parable from those who passed on before you, and an admonition for the ones who were mindful (of God).
Now have we sent down to you manifest signs, and the like of those who have passed away before you, and as an admonition to those who fear
And indeed We have sent down towards you clear verses, and some account of those who preceded you, and advice for the pious
And truly We have sent down unto you signs which make things clear and a parable about those who have gone before you and an admonition for those who revere Allah.
And now have We revealed unto you evident signs, and a history like unto some of the histories of those who have gone before you, and an admonition unto the pious
Now have We sent down to you clear revelations, and the example of those who have passed away before you, and as an admonition to those who fear (avoid) evil
Now We have sent down to you clarifying verses, and an example of those who passed away before you and admonition to the cautious
And now have we sent down to you clear signs, and an instance from among those who flourished before you, and a caution for the God-fearing
And surely, indeed We have sent down to you Ayaatin Mobayyinat and the example of those who passed away before you, and an admonition for the righteous
And, certainly, We caused to descend to you manifest signs and a parable of those who passed away before you and an admonishment for ones who are Godfearing.
Certainly, We have already sent down to you verses making things clear, an illustration from people who became deceased before you, and a warning for those who fear.
We have already sent down to you revelations giving you clear guidance and cited examples of those people who passed away before you to serve as a warning and an admonition for the righteous people
We have sent down to you Revelations giving clear guidance and cited examples of the peoples who went before you to serve as warning and We have imparted admonitions for the God-fearing
And certainly We have sent to you clear messages and a description of those who passed away before you, and an admonition to those who guard against evil
And let those who do not find the means to marry, restrain (themselves by keeping chaste), till Allah enriches them out of His grace. And from among those whom your right hands possess (slaves), those who seek a written (declaration from you for freeing themselves by paying you some money), then write it for them if you know any good in them and give them from the wealth of Allah which He has given you. And do not compel your slave girls to prostitution when they intend to be chaste, in order to seek the apparent good of the life of this world, and whoever compels them, then after their being compelled, Allah is certainly Protectively Forgiving, Merciful.
And certainly We have sent down to you Verses/signs making things clear, and example of those who have passed away before you, and admonition to those who are pious
And surely, We have sent down to you evident and enlightening Revelations and some examples of those who have passed away before you (i.e., like ‘A’isha’s story, the story of Maryam [Mary] and the story of Yusuf [Joseph]). And (this) is for the direction and guidance of the Godfearing
And We have sent down to you clarifying revelations and an example of those who came before you and a lesson for the righteous
And We have sent down to you clarifying revelations and an example of those who came before you and a lesson for the righteous
And We have sent down to you clarifying revelations and an example of those who came before you and a lesson for the righteous.
And We had descended to you verses/evidences evident, and an example/proverb from those who past/expired from before you, and an advice/warning to the fearing and obeying
AND, INDEED, from on high have We bestowed upon you messages clearly showing the truth, and [many] a lesson from [the stories of] those who have passed away before you, and [many] an admonition to the God-conscious
And indeed We have already sent down to you demonstrably evident signs, and a similitude of the ones who passed away even before you, and an admonition for the pious
And verily We have sent down for you revelations that make plain, and the example of those who passed away before you. An admonition unto those who ward off (evil)
We have revealed to you illustrious revelations, stories of the past generations, and good advice for the pious people
Indeed We have sent down to you enlightening verses, and an exemplary description of those who passed away before you, and a good counsel for the God-fearing
Verily, We have sent down to you ‘Revelations’ which guide you ( into all the truth), chronicle of those who passed away before you, and an admonition for the ‘Pious’ ( or for those who show honor and reverence for Allâh/ or for those who guard themselves against falling into sin and temptation).
We have revealed to you the clear unambiguous verses and the example of those gone by earlier, and (We have revealed) the right advice for the pious
And verily We have sent down for you irrefutable Signs, stories of those who passed away before you and an admonition for the Pious.
We have sent down to you revelations featuring the spirit of truth guiding into all truth and conducting you from want of spiritual and intellectual sight into enlightenment and illumination. We quoted to you instances of punishment and We discoursed parables by which moral and spiritual relations are typically set fourth and We referred to the fate of some of those who existed before you, all serving as a deterrent and a warning for those who entertain the profound reverence dutiful to Allah
We sent down to you clarifying verses and an example of those who passed away before you, as well as teachings for those who are mindful of Allah
Indeed, We have sent down to you clear revelations, along with examples of those who had gone before you, and a lesson to the God-fearing.
We have revealed to you clear signs and the example of those who went before you and an admonition for those who beware (of Allah).
We have sent down to you discerning revelations; an account of those who have gone before you, and an Admonition to righteous
We have revealed to you clarifying revelations, and examples from the past generations, and an enlightenment for the righteous.
We have sent down to you clarifying messages and examples from those who passed on before you, and an admonition for those who are ever mindful of God.
We have sent down to you clarifying messages and examples from those who passed on before you and a warning for those who are ever mindful of God.
And We have already sent down to you proof verses, and examples from those who passed away before you, and an admonition for the pious.
And certainly We have sent down unto you clear revelations, and an example of those who passed away before you, and an admonition unto the pious ones
We have bestowed upon you from on high revelations clearly showing the truth, and lessons from [the stories of] those who have passed away before you, and admonition for the God-fearing.
And indeed, We have revealed to you Messages clearly showing the Truth, and many a lesson from the generations before you. Herein is Enlightenment for those who wish to journey through life in blissful honor and security
And certainly We have sent to you clear communications and a description of those who have passed away before you, and an admonition to those who guard (against evil)
And WE have sent down to you manifest Signs, and have related to you the example of those who have passed away before you, and an admonition to the God-fearing
We have indeed sent down unto you clarifying signs and a description of those who have passed before you, and an exhortation for the reverent
And indeed, We have already sent down to you Signs verses) making things clear, and a clarification from (the lives of) people who have gone before you, and an advise and warning to those who fear (Allah)
We’ve sent down to you clear signs, narratives of those who preceded you, and admonition for the righteous.
We have sent down to you clarifying revelations, and examples of those who passed on before you, and advice for the righteous
And We have certainly sent down to you distinct verses and examples from those who passed on before you and an admonition for those who fear Allah
And surely, certainly We have sent down to you manifest signs, and a similitude of those who have passed away before you, and an admonition to those who fear.
We have already sent down to you verses making things clear, an illustration from (the story of) people who passed away before you, and an admonition for those who fear (God)
We have already sent down to you verses making things clear, an illustration from (the story of) people who passed away before you, and an admonition for those who fear (Allah)
5
Manifestation of Divine Light
۞ ٱللَّهُ نُورُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۚ مَثَلُ نُورِهِۦ كَمِشۡكَوٰةࣲ فِیهَا مِصۡبَاحٌۖ ٱلۡمِصۡبَاحُ فِی زُجَاجَةٍۖ ٱلزُّجَاجَةُ كَأَنَّهَا كَوۡكَبࣱ دُرِّیࣱّ یُوقَدُ مِن شَجَرَةࣲ مُّبَـٰرَكَةࣲ زَیۡتُونَةࣲ لَّا شَرۡقِیَّةࣲ وَلَا غَرۡبِیَّةࣲ یَكَادُ زَیۡتُهَا یُضِیۤءُ وَلَوۡ لَمۡ تَمۡسَسۡهُ نَارࣱۚ نُّورٌ عَلَىٰ نُورࣲۚ یَهۡدِی ٱللَّهُ لِنُورِهِۦ مَن یَشَاۤءُۚ وَیَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَـٰلَ لِلنَّاسِۗ وَٱللَّهُ بِكُلِّ شَیۡءٍ عَلِیمࣱ ٣٥
God is the Light of the heavens and earth. His Light is like this: there is a niche, and in it a lamp, the lamp inside a glass, a glass like a glittering star, fuelled from a blessed olive tree from neither east nor west, whose oil almost gives light even when no fire touches it- light upon light- God guides whoever He will to his Light; God draws such comparisons for people; God has full knowledge of everything
Allah is the Light of the heavens and the earth. The parable of His Light is as a niche within it is a lamp, the lamp (is enclosed) in a glass, the glass as if it were a brilliant star, it is lit from oil of a blessed olive tree which is neither of the east nor of the west, its oil would almost glow forth, though no fire touched it. Light upon light! Allah guides to His Light whom He wills. And He sets forth such parables for mankind, and Allah is All-Knower of everything.
Allah is the light of the heavens and the earth: the likeness of His light is as a niche wherein is a lamp; the lamp is in glass; the glass is as though it were a star brilliant; lit from a tree blest, an olive, neither in the east nor in the west; well-nigh its oil would glow forth even though fire touch it not. light upon light. Allah guideth unto His light whomsoever He will: And Allah propoundeth similitudes for mankind: verily Allah is of everything the Knower
God is the light of the heavens and the earth. The semblance of His light is that of a niche in which is a lamp, the flame within a glass, the glass a glittering star as it were, lit with the oil of a blessed tree, the olive, neither of the East nor of the West, whose oil appears to light up even though fire touches it not, -- light upon light. God guides to His light whom He will. So does God advance precepts of wisdom for men, for God has knowledge of everything
Allah is the Nur (NUR is knowledge – life; the essence comprising of knowledge [data]) of the heavens and the earth... The example of His light (the existence and manifestation of His knowledge) is like a lantern (the brain) in which there is a lamp (individual consciousness) and that lamp is within a glass (universal consciousness)! That glass (universal consciousness) is like a star made of pearl (Name compositions given functions according to their creational purposes) lit from an olive tree (the consciousness of Unity within the essence of man), neither of the east or the west (free from time and location). The (tree’s) oil (the observation of the reality in consciousness) would almost glow even if untouched by fire (active cleansing)... It is light upon light! (The individualized manifestation of the knowledge of the Names)... Allah (the Names [the various compositions of the structural qualities constituting existence] within the essence of man) enables the realization of His Nur (the knowledge of His reality) to whom He wills. Allah provides mankind with examples... Allah knows all (as He is ‘all’, through the qualities of His Names).
Allah is the Light of the heavens and the earth. The metaphor of His Light is that of a niche in which is a lamp, the lamp inside a glass, the glass like a brilliant star, lit from a blessed tree, an olive, neither of the east nor of the west, its oil all but giving off light even if no fire touches it. Light upon Light. Allah guides to His Light whoever He wills and Allah makes metaphors for mankind and Allah has knowledge of all things.
Allah is the Light of the heavens and the earth. The parable of His Light is a niche wherein is a lamp —the lamp is in a glass, the glass as it were a glittering star— lit from a blessed olive tree, neither eastern nor western, whose oil almost lights up, though fire should not touch it. Light upon light. Allah guides to His Light whomever He wishes. Allah draws parables for mankind, and Allah has knowledge of all things
God is the Light of the heavens and the earth. The example of His Light is like a niche wherein is a lamp; the lamp is in a crystal, and the crystal shining as if a pearl-like radiant star, lit from the oil of a blessed olive tree that is neither of the east nor of the west. The oil would almost give light of itself though no fire touches it: light upon light. God guides to His Light whom He wills. God strikes parables for people. God has full knowledge of all things
Allah is the Extensive Light of the heavens and the earth. His light can be compared to a (lustrous) pillar on which a lamp is put. The lamp is inside a crystal globe. The globe of glass is as if it were a glittering star. It (- the lamp) is lit by (the oil of) a blessed olive tree which belongs neither to the east nor to the west (rather welds the whole world in its fold). Its oil is likely to glow forth of itself even if no fire touch it. This (lamp) is a combination of many lights over and over. Allah guides towards His light whoever desires (to be enlightened). And Allah sets forth excellent parables for the people, and Allah alone has full knowledge of every thing
God is the Light of the heavens and the earth; the likeness of His Light is as a niche wherein is a lamp (the lamp in a glass, the glass as it were a glittering star) kindled from a Blessed Tree, an olive that is neither of the East nor of the West whose oil wellnigh would shine, even if no fire touched it; Light upon Light; (God guides to His Light whom He will.) (And God strikes similitudes for men, and God has knowledge of everything.
God is the light of the skies and the earth. Example of His light is like a lamp holder, in it is a lamp, the lamp is in a glass, the glass is as if it is a brilliant star (which is) lit by (the oil of) a blessed olive tree, that is neither on the east nor the west (so it gets sunlight equally all day), and its oil almost glows (by itself) even though fire has not touched it. Light upon light, God guides whom He wants to His light. And God gives the examples for the people, and God knows everything.
God is the light of the heavens and the earth. Imagine a concave mirror behind a lamp which is placed inside a glass container. Imagine this container being like a bright, pearl-like star. Imagine the lamp being fueled by a blessed oil-producing tree, that you cannot find neither in the east nor in the west. Its oil is almost self-radiating; needs no fire to ignite it. Light upon light is the God’s light with which He guides whoever He wills. God thus explains (difficult to understand matters) so that mankind have some idea. Know that God knows everything
God is the Light of the heavens and the earth. The parable of His light is as if there were a niche and within it a lamp. The lamp enclosed in glass. The glass as it were a brilliant star lit from a blessed olive tree, neither from the East nor from the West, whose oil is luminous, though fire does not touch it, light upon light, and God guides whom He wills to His light. God puts forward parables for humanity, and God knows all things
Allah is the Light of the heavens and the earth. The parable of His light is as a niche wherein is a lamp; the lamp is in a glass; the glass is like a glittering planet, kindled from a blessed tree—an olive tree—neither eastern nor western. Its oil would almost illuminate even if no fire were to touch it. Light upon light. Allah guides to His light whomever He wills. Thus Allah sets forth parables for mankind. For Allah is All-Knowing of everything.
God is the light of the heavens and the earth; His light is as a niche in which is a lamp, and the lamp is in a glass, the glass is as though it were a glittering star; it is lit from a blessed tree, an olive neither of the east nor of the west, the oil of which would well-nigh give light though no fire touched it,- light upon light!- God guides to His light whom He pleases; and God strikes out parables for men, and God all things doth know
Allah is the Light of the heavens and the earth; the example of His light is like a niche in which is a lamp; the lamp is in a glass; the glass is as if it were a star shining like a pearl, kindled by the blessed olive tree, neither of the east nor of the west – it is close that the oil itself get ablaze although the fire does not touch it; light upon light; Allah guides towards His light whomever He wills; and Allah illustrates examples for mankind; and Allah knows everything. (The Holy Prophet is a light from Allah
Allah is the light of the heavens and of the earth. Likeness of His light is like a niche within which is a lamp. The lamp is within a glass. The glass looks like a brilliant star lit from a blessed olive tree that is neither in the east nor in the west. Its oil almost nearly illuminates even though fire has not touched it. It is a light upon a light. Allah guides unto His light whom He pleases and Allah sets forth the parables for the mankind and Allah is All-knowing about everything
God is the light of heaven and earth: The similitude of his light is as a niche in a wall, wherein a lamp is placed, and the lamp inclosed in a case of glass; the glass appears as it were a shining star. It is lighted with the oil of a blessed tree, an olive neither of the east, nor of the west: It wanteth little but that the oil thereof would give light, although no fire touched it. This is light added unto light: God will direct unto his light whom He pleaseth. God propoundeth parables unto men; for God knoweth all things
Allah is the light of the heavens and the earth; The similitude of His light is as a niche in which is a lamp, and the lamp is in a glass, the glass is as though it were a brilliant star; it is lit from a blessed tree, an olive neither of the east nor of
Allah is the Lighter of the heavens and the earth. The example of His Light is like a tube, in which there is a wick. The wick is in a lamp and the lamp is as a glittering planet kindled from a Blessed Tree, an olive that is neither of the East nor of the West. Its oil would almost shine forth though no fire touched it. Light upon light; Allah guides to His Light whom He will. Allah strikes parables for people. Allah has knowledge of all things
God is the LIGHT of the Heavens and of the Earth. His Light is like a niche in which is a lamp - the lamp encased in glass - the glass, as it were, a glistening star. From a blessed tree is it lighted, the olive neither of the East nor of the West, whose oil would well nigh shine out, even though fire touched it not! It is light upon light. God guideth whom He will to His light, and God setteth forth parables to men, for God knoweth all things
Allah is Noor of the heavens and the earth. (The) parable of His Noor is like a niche (and) inside it (is) a lamp, the lamp is in glass, the glass as it were a brilliant planet, lit from a blessed tree, — an olive (tree), not the eastern one (that gets sun-rays only in the morning), and not a western one (that gets sun-rays only in the evening), whose oil (it appears) would almost glow forth (of itself) even if fire does not ignite it (as its tree has remained exposed to the sun-rays all day long) — Noorun ala Noor (Light upon Light). Allah guides to His Noor (‘Light’. This is an attribute for Allah’s Book) whom He thinks proper. And Allah sets forth parables for mankind. And Allah is All-Aware of all things
God is the Light of the heavens and the earth. The parable of His Light is as a niche in which there is a lamp. The lamp is in a glass. The glass is as if it had been a glittering star, kindled from a blessed olive tree, neither eastern nor western, whose oil of the olive is about to illuminate although no fire touches it. Light on light, God guides to His Light whom He wills! And God propounds parables for humanity, and God is Knowing of everything.
Allah is the Light of Heaven and Earth. The parable of His light is as if there were a niche within which is a lamp encased in crystal-clear glass glowing like a brilliant star. The lamp is lit [with oil] from an olive tree from neither east nor west [a universal tree], and the oil is so perfect that it is luminous even without the fire. Light upon light! Allah guides whom He will to His light. Allah sets forth such parables for the sake of humanity. Allah does have all knowledge.
Allah is the Light of the heavens and the earth. The parable of His Light is as if there were a Niche, in which there is a lamp, the lamp is enclosed in crystal, the crystal is of a starlike brilliance, it is lit with the olive oil from a blessed olive tree which is neither eastern nor western, its very oil would almost be luminous though no fire touched it -as though all the means of increasing Light upon Light are provided Allah guides to His Light whom He pleases. Allah cites such parables to make His message clear to the people; and Allah has knowledge of everything
Allah is the light of the heavens and the earth: His light (in the universe) may be likened (to the light of) a lamp in a niche: the lamp is in a glass shade: the glass shade is like a glittering star and lamp is lit with the olive oil of a blessed tree which is neither eastern nor western: its oil is (so fine) as if it were going to shine forth by itself though no fire touched it (as though all the means of increasing) light upon light (were provided); Allah guides to His light whomever He wills. He cites parables to make the Message clear to the people; He has perfect knowledge of everything
Allah is the light of the heavens and the earth. A likeness of His light is as a pillar on which is a lamp -- the lamp is in a glass, the glass is as it were a brightly shining star -- lit from a blessed olive-tree, neither eastern nor western, the oil whereof gives light, though fire touch it not -- light upon light. Allah hides to His light whom He pleases. And Allah sets forth parables for men, and Allah is Knower of all things -
And We have sent down to you clear signs and the example of those who have passed away before you and an admonition for those who guard (against evil). (R 4)
Allah is Light of the heavens and the earth. His Light is as if there were a niche, inside the niche, a lamp and the lamp, inside a glass. The glass, as it were, a bright star, fuelled by a blessed tree of olive, neither of east nor of west, oil of which would glow forth even when no fire touched it! Light over light! Allah guides to His Light whom He wills. And Allah makes use of similitudes for mankind. And Allah is aware of everything!to
Allah is the Light of the heavens and the earth. The likeness of His Light (which is glowing in the world in the form of Muhammad’s Light [blessings and peace be upon him]) is as a niche-like (sacred breast) wherein is glowing the lamp (of Prophethood), the lamp contained in a crystal globe (the radiant heart of the Prophet Muhammad [blessings and peace be upon him]). This globe is (as dazzlingly bright owing to reflection of Allah’s Light) as a glittering star. (This lamp of Prophethood) is lit with the sacred olive tree (i.e., either due to the blissful communication of divine Revelation from the Realm of divinity, or owing to the blissful genealogical tree of the Prophets and the Messengers). It is neither (merely) eastern nor western (rather universal and cosmic in its generously infinite luminosity. The likeness of this lamp of Prophethood is as if) its oil (i.e., Light, due to its genuine and inherent potential capability) is glowing, though no fire (or the radiation of celestial miracles and divine Revelation) has even touched it yet. (So it) is Light upon Light (i.e., the Light of Prophethood upon the Light of the Holy Essence, denoting a Self-Embodying double Light). Allah takes to (the gnosis of) His Light whom He wills. And Allah explains similitudes for (the guidance of) people and Allah is Well Aware of everything
God is the Light of the heavens and the Earth. The example of His light is like a concave mirror within a lamp, the lamp is within a glass, the glass is like a radiant planet, which is lit from a blessed olive tree that is neither of the east nor of the west, its oil nearly gives off light even if not touched by fire. Light upon light, God guides to His light whom He pleases. And God sets forth parables for mankind, and God is aware of all things
God is the Light of the heavens and the earth. The example of His light is like a niche within which there is a lamp, the lamp is encased in a glass, the glass is like a radiant planet, which is lit from a blessed olive tree that is neither of the east nor of the west, its oil nearly gives off light even if not touched by fire. Light upon light, God guides to His light whom He pleases. And God sets forth examples for the people, and God is aware of all things
God is the Light of the heavens and the earth. The example of His light is like a niche within which there is a lamp, the lamp is encased in a glass, the glass is like a radiant planet, which is lit from a blessed olive tree that is neither of the east nor of the west, its oil nearly gives off light even if not touched by fire. Light upon light, God guides to His light whom He pleases. And God sets forth examples for the people, and God is aware of all things.
God (is) the skies'/space's and the earth's/Planet Earth's light, His light's example/proverb (is) as/like a niche in it a light/lamp, the light/lamp (is) in a clear and transparent glass container , the clear and transparent glass container is as though it (is) a pearly/luminous star/planet, (it) is being ignited/lit from a blessed tree, an olive not eastern and not western, its oil is about to/almost to lighten/illuminate, and even if fire did not touch it. Light on/over light, God guides to His light whom He wills/wants , and God gives the examples/proverbs to the people, and God (is) with every thing knowledgeable
God is the Light of the heavens and the earth. The parable of His light is, as it were, that of a niche containing a lamp; the lamp is [enclosed] in glass, the glass [shining] like a radiant star: [a lamp] lit from a blessed tree - an olive-tree that is neither of the east nor of the west the oil whereof [is so bright that it] would well-nigh give light [of itself] even though fire had not touched it: light upon light! God guides unto His light him that wills [to be guided]; and [to this end] God propounds parables unto men, since God [alone] has full knowledge of all things
Allah is The Light of the heavens and the earth; the similitude of His Light is as a niche wherein is a lamp, the lamp in a glass, the glass as it were a glittering planet-kindled from a Blessed Tree, an olive that is neither eastern nor western, whose oil would almost illuminate, even if no fire touched it, Light upon Light; Allah guides to His Light whomever He decides, and Allah strikes similitudes for mankind, and Allah is Ever-Knowing of everything
Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light. Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is Knower of all things
God is the light of the heavens and the earth. A metaphor for His light is a niche in which there is a lamp placed in a glass. The glass is like a shining star which is lit from a blessed olive tree that is neither eastern nor western. Its oil almost lights up even though it has not been touched by the fire. It is light upon light. God guides to His light whomever He wants. God uses various metaphors. He has the knowledge of all things
Allah is the Light of the heavens and the earth. The example of His light is that of a niche, in which there is a lamp; the lamp is in a glass – the glass looks like a brilliant star – it is lit by (the oil of) a blessed tree, the olive, which is neither eastern, nor western. Its oil is about to emit light even though the fire has not touched it – (it is) light upon light. Allah guides to His light whomsoever He wills; Allah describes examples for the people, and Allah knows everything well
Allâh is the Light of the heavens and the earth. The parable of His light is as a niche wherein a lamp, the lamp is in a glass, the glass is as it were a dazzling star. (It is) kindled from a blessed tree, an olive that is neither of the East nor of the West, whose oil would almost glitter even if no fire has touched it. Light upon light. Allâh guides into His Light whom He wills. Allâh sets forth parables for the people, and Allâh is All-Knowing of all things.
Allah is the light of the heavens and the earth. An example of its brilliance: there is a lamp in a luminous niche. The lamp is in a glass which itself gleams like a radiant star. It is lit by the oil of the blessed tree _ neither from the West nor the East. The oil of the lamp is ready to glow by itself even without being kindled. The bright luminous light is atop another brilliant light. Allah guides towards this light whomever He wants and Allah quotes this parable for the people. Allah is knowledgeable of all things
Allâh is the Light of the heavens and the earth. The parable of His light is as a niche wherein a lamp, the lamp is in a glass, the glass is as it were a dazzling star. (It is) kindled from a blessed tree, an olive that is neither of the East nor of the West, whose oil would almost glitter even if no fire has touched it. Light upon light. And Allâh guides to His Light whom He wills. Allâh strikes parables for the people. And Allâh has full knowledge of all things.
Allah is the Fountain-Head of physical and spiritual light illuminating the heavens and the earth. His light is beyond all comparison, (to be perceived by the human mind), it may be likened to the radiance emitting from a lustrous recess where a lamp stands enclosed in a glass tube or encased in glass featuring extraordinary brilliance as if it were an extra ordinary bright star lit by spiritual invisible combustion from a blessed tree, an olive tree (an ancient emblem of peace) standing in the open, never lost to view. It is not confined to the east nor to the west. Its oil almost emits light although not touched by a flame. Majestic light superimposed upon splendorous light attendant upon a manifestation of Allah Who attracts to His spiritual light whom He will, and Allah discourses to people parables by which moral and spiritual relations are typically set forth, and He is 'Alimun of all things
Allah is the Light of the Heavens and the Earth. An example of His Light is a niche in which there is a lamp; the lamp glowing in a glass; the glass bright like a brilliant shining star, fuelled from a blessed olive tree, neither of the East nor of the West; its oil shines even though untouched by any flame; light upon light. Allah guides whomever He pleases towards His Light. Allah gives people examples and has full knowledge of all things.
Allah is the Light of the heavens and the earth. His light is like a niche in which there is a lamp, the lamp is in a crystal, the crystal is like a shining star, lit from ˹the oil of˺ a blessed olive tree, ˹located˺ neither to the east nor the west, whose oil would almost glow, even without being touched by fire. Light upon light! Allah guides whoever He wills to His light. And Allah sets forth parables for humanity. For Allah has ˹perfect˺ knowledge of all things.
Allah is the light of the heavens and the earth; the example of His light is that of a niche in which there is a lamp; the lamp is within a glass; the glass is as if it were a bright star set ablaze by a blessed olive tree whose oil is neither from the East nor the West; its oil almost glows without fire having touched it; light upon light; Allah guides to His light whom He pleases, and Allah coins examples for people, and Allah knows everything.
God is the light of the heavens and the earth. His light may be compared to a niche that enshrines a lamp, the lamp within a crystal of star-like brilliance. It is lit from a blessed olive tree neither eastern nor western. Its very oil would almost shine forth, though no fire touched it. Light upon light; God guides to His light whom He will. God speaks in parables to mankind. God has knowledge of all things
GOD is the light of the heavens and the earth. The allegory of His light is that of a concave mirror behind a lamp that is placed inside a glass container. The glass container is like a bright, pearl-like star. The fuel thereof is supplied from a blessed oil-producing tree, that is neither eastern, nor western. Its oil is almost self- radiating; needs no fire to ignite it. Light upon light. GOD guides to His light whoever wills (to be guided). GOD thus cites the parables for the people. GOD is fully aware of all things.
God is the illuminator of the heavens and the earth. His light may be likened to [the light emanating from] a niche containing a lamp that is enclosed in glass, the glass [is shining] like a brilliant star fueled from a blessed tree, an olive tree that is neither of the east nor of the west-its oil is nearly luminous even if untouched by fire. Light upon light. God guides to His enlightenment whoever wills [to be guided]. God presents such examples to people, since God [alone] has full knowledge of all things.
God is the illuminator of the heavens and the Earth. His light may be likened to [the light emanating from] a niche containing a lamp that is enclosed in glass; the glass [is shining] like a brilliant star fueled from a blessed tree, an olive tree that is neither of the East nor of the West-its oil is nearly luminous even if untouched by fire. Light upon light. God guides to His enlightenment whoever wills [to be guided]. God presents such examples to people since God [alone] has full knowledge of all things.
Allah is the skies’ Light and the earth. An example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it was a pearly planet, fueled from a blessed tree, an olive tree, not eastern, nor western. Its oil would almost illuminate, even if no fire has touched it. Light upon Light. Allah guides for His light whoever He wills. And Allah thus cites the examples for the people. And Allah is with everything, Knowledgeable.
Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a glittering star, lit from a blessed olive-tree, neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light, Allah guides unto His Light whom He pleases, and Allah sets forth similitudes for mankind, and Allah is All-Aware of all things
God is the light of the heavens and the earth. His light may be compared to a niche containing a lamp; the lamp within a glass, the glass like a radiant star; lit from a blessed tree an olive tree that is neither of the east nor of the west. Its very oil would almost give light even though no fire had touched it. Light upon light! God guides to His light him that wills [to be guided]. God propounds parables for all people, since God alone has full knowledge of all things.
Allah is the Light of the heavens and the earth. (And the Qur'an is the Light of Allah (5:15), (42:52)). The example of His Light (the Qur'an) is that of a lamp that is placed inside a niche enclosed in glass that shines like a radiant star. This lamp is kindled from a blessed tree - olive - neither of the East nor of the West. Its Light issues forth in all directions. The oil glows by itself even though no fire has touched it. Light upon Light. Allah guides to His Light anyone who seeks guidance. And Allah sets forth allegories for mankind. And Allah does know all things (and how to make you understand that light needs no aid to show itself (20:51), (41:42))
Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not-- light upon light-- Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things
ALLAH is the light of the heavens and the earth. HIS light is as if there were a lustrous niche, wherein is a lamp. The lamp is inside a glass-globe. The globe is, as it were, a glittering star. The lamp is lit from the oil of a blessed tree -an olive - neither of the East nor of the West, whose oil well-nigh would shine forth even though fire touched it not. Light upon light ! ALLAH guides to HIS light whomsoever HE pleases. And ALLAH sets forth parables for men, and ALLAH knows all things full well
God is the Light of the heavens and the earth. The parable of His Light is a niche, wherein is a lamp. The lamp is in a glass. The glass is as a shining star kindled from a blessed olive tree, neither of the East nor of the West. Its oil would well-nigh shine forth, even if no fire had touched it. Light upon light. God guides unto His Light whomsoever He will, and God sets forth parables for mankind, and God is Knower of all things
Allah is the Light of the heavens and the earth. The parable of His Light is as though there is a Niche (opening) and within it is a Lamp: The Lamp is enclosed in glass: The glass as if it was (itself) a bright star: Lit from a blessed Tree, an Olive, neither of the East nor of the West, whose Oil is almost (by itself) bright, even though fire never touched it: Light upon Light! Allah guides whomever He wills to His Light: And Allah sets forth parables for mankind: And Allah knows all things
God is the Light of the heavens and the earth. His light is like a niche in which there is a lamp. The lamp is encased in a crystal, glowing like a brilliant star, fueled by a blessed olive tree, neither of the East nor the West. Its oil would almost glow, even without fire touching it—light upon light. God guides to His Light whom He wills. God presents parables for humankind.
God is the Light of the heavens and the earth. The allegory of His light is that of a pillar on which is a lamp. The lamp is within a glass. The glass is like a brilliant planet, fueled by a blessed tree, an olive tree, neither eastern nor western. Its oil would almost illuminate, even if no fire has touched it. Light upon Light. God guides to His light whomever He wills. God thus cites the parables for the people. God is cognizant of everything
Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things
God is the light of the heavens and the earth; the similitude of His light is like a niche in which is a lamp, the lamp is in a glass, the glass is as if it were a glittering star lit from a blessed tree, an olive, neither of the east nor of the west, whose oil would almost give light though no fire touched it, light upon light. God guides to His light whom He wills; and God strikes the similitudes for mankind, and God knows all things.
God is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! God doth guide whom He will to His Light: God doth set forth Parables for men: and God doth know all things
Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and Allah doth know all things
فِی بُیُوتٍ أَذِنَ ٱللَّهُ أَن تُرۡفَعَ وَیُذۡكَرَ فِیهَا ٱسۡمُهُۥ یُسَبِّحُ لَهُۥ فِیهَا بِٱلۡغُدُوِّ وَٱلۡءَاصَالِ ٣٦
shining out in houses of worship. God has ordained that they be raised high and that His name be remembered in them, with men in them celebrating His glory morning and evening
(This light is found) in houses (Masjids) which Allah has permitted that they be built, and His Name is remembered in them; glorify Him in them in the mornings and in the evenings,
They worship in houses which Allah has bidden to be exalted and His name to be remembered therein; they hallow Him therein in mornings and evenings
(The light is lit) in houses of worship which God has allowed to be raised, and His name remembered in them. His praises are sung there morning and evening
(That Nur; knowledge of the reality) is in the houses (brain, individual consciousness) that Allah has allowed to be raised and in which He has allowed His name (what it references) to be remembered (observed, based on their capacity)! Morning and evening (both extrinsic and intrinsic observation) they are in remembrance therein!
In houses which Allah has permitted to be built and in which His name is remembered, there are men who proclaim His glory morning and evening,
In houses Allah has allowed to be raised and wherein His Name is celebrated, He is glorified therein, morning and evening
(This light can best be obtained and those guided to it are found) in some houses (that are usually concealed from people’s eyes and) for which God has provided a way for them to be built and appreciated, and for His Name to be mentioned and invoked therein; in them glorify Him in the morning and evening
(This light is now lit) in houses ( of the Companions) which Allah has ordained to be exalted and His name be commemorated in them. Therein (are such as) glorify Him in the mornings and the evenings
in temples God has allowed to be raised up, and His Name to be commemorated therein; therein glorifying Him, in the mornings and the evenings
(This light is) in the houses that God has permitted His name to be raised and to be mentioned in it, and He is glorified in it in the mornings and the afternoons.
You will find the light of God in the houses blessed by the Lord. The houses in which His name is being glorified day and nigh
Lit is such a light in houses which God has permitted to be raised to honor, for the celebration of His name in them. In them He is glorified in the mornings and in the evenings, again and again
(Such light shines) in houses which Allah has permitted to be raised up and in which His name is remembered. Highly exalted therein, mornings and before sunset,
In the houses God has permitted to be reared and His name to be mentioned therein - His praises are celebrated therein mornings and evenings
In the houses (mosques) which Allah has commanded to erect and in which His name is taken – praising Allah in them at morn and evening
in houses which Allah has permitted to be raised and for His name to be remembered therein and wherein is He glorified in the mornings and in the evenings
In the houses which God hath permitted to be raised, and that his name be commemorated therein: Men celebrate his praise in the same morning and evening
(This lamp is found, or the light is lit) In the houses which Allah has permitted to be exalted and that His name shall be remembered (or mentioned) therein. His praises are celebrated therein mornings and evenings
In houses which Allah has allowed to be raised up, and His Name to be remembered therein. In the morning and evenin
In the temples which God hath allowed to be reared, that His name may therein be remembered, do men praise Him morn and even
(This Light remains lit) in houses which Allah has permitted that these may be exalted and His Name be discussed in them. Glorification is done to Him therein in the morning and the evenings —
The Light is lit in houses God gave permission to be lifted up and that His Name be remembered in it. Glorifying Him at the first part of the day and the eventide
[Such light exists] in houses that Allah has permitted to accrue honor because of the celebration within them of His name. In them, He is glorified mornings and evenings.
His Light is found in those houses which Allah has sanctioned to be built for the remembrance of His name; where His praise is sung, in the mornings and in the evenings again and again
(Those who obtain guidance to His light are found) in the houses which He has enjoined to raise up and to mention His name therein. In them such people glorify Him morning and evenin
(It is) in houses which Allah has permitted to be exalted and His name to be remembered therein. Therein do glorify Him, in the mornings and the evenings
Allah is the light of the skies and the earth. The likeness of His light is like an enclosure with one opening in which there is a lamp, the lamp is in a glass, the glass is as if it were a brilliant shining planet,(the lamp) is lit from a blessed olive tree, neither eastern nor western, whose oil is almost inflammable although fire has not (even) touched it, light upon light, Allah guides to His light whom He wills and Allah sets forth similitude’s for mankind and Allah is the Knower of everything.
Glorify Allah in the mornings and the evenings in houses in which He has permitted His name to be exalted and remembered
(This Light of Allah illumines) such houses (mosques and centres) as Allah has ordained to exalt (i.e., enhance their esteem and honour) and remember His Name therein. (These are the houses) in which (Allah’s servants) glorify Him morning and evening
In sanctuaries that God has allowed to be raised and His name mentioned in them. He is glorified therein morning and evening
In homes that God has permitted to be raised, and His name mentioned in them. He is glorified therein in the mornings and the evenings.
In sanctuaries that God has permitted to be raised, and His name mentioned in them. He is glorified therein in the mornings and the evenings.
In houses/homes God permitted/allowed that (it) be raised/honoured and be mentioned/remembered in it his name; praises/glorifies to Him in it at the early morning and the evenings to sunsets
IN THE HOUSES [of worship] which God has allowed to be raised so that His name be remembered in them, there [are such as] extol His limitless glory at morn and evening –
In houses (that) Allah has permitted to be raised up and His Name to be mentioned therein- in them do extol to Him in the early mornings and the (hours) before sunset
(This lamp is found) in houses which Allah hath allowed to be exalted and that His name shall be remembered therein. Therein do offer praise to Him at morn and evening
(This niche) is in the houses that God has declared to be highly respected and His Name be mentioned therein in glory in the morning and evenin
(The guided people worship Allah) in the houses that Allah has permitted to be raised, and where His name is recounted and His purity is pronounced, in the morning and in the evening
(The light of Allâh can be found) in houses (mosques), which Allâh has allowed to be raised and that His Name to be commemorated therein. In them, His Name is glorified in the mornings and the evenings
Allah has favored the setting up of houses, where _ every morning and evening _ His name would be glorified and His praises chanted
(The light of Allâh shines through) in houses- (mosques)-, which Allâh has allowed to be raised and that His Name to be commemorated therein. In them, His Name is glorified there mornings and evenings.
In these sacred houses of prayer which Allah had ordained be erected, remembrance applies to Him whose praises are celebrated and whose attributes are extolled morning and evening
Such lamps are to be found in houses that Allah has permitted to be erected, and in which His name is mentioned; and where, glorifying Him morning and evening,
˹That light shines˺ through houses ˹of worship˺ which Allah has ordered to be raised, and where His Name is mentioned. He is glorified there morning and evening
In houses Allah has permitted to be elevated and where His name is remembered, where He is glorified in the mornings and the evenings,
His light is found in temples which God has sanctioned to be built for the remembrance of His name. In them, His praise is sung morning and evening
(God's guidance is found) in houses exalted by GOD, for His name is commemorated therein. Glorifying Him therein, day and night -
In houses of worship that God has allowed to be raised, where His Name will be remembered and where His limitless glory is celebrated morning and evening
In houses of worship that God has allowed to be raised, His Name will be remembered, and His limitless glory is celebrated morning and evenings
In houses which Allah has permitted that to be raised and mentioned His name within them. Glorifying him therein, in the morning and the evening.
(This lamp of guidance is found) in houses which Allah has allowed to be exalted and that His name be mentioned therein. There glorify Him therein in the mornings and the evenings
In houses which God has sanctioned to be raised so that His name be remembered in them, there are [such as] extol His limitless glory, morning and evening
This Light-giving Lamp glows in houses that Allah has caused to be exalted, that His Name be celebrated in them. In them He is glorified in the mornings and in the evenings. (The dwellers therein strive to raise His Name)
In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings
This light illumines houses with regard to which ALLAH has ordained that they be exalted and that HIS name be remembered in them. Therein do glorify HIM in the mornings and the evenings
[It is] in houses that God has permitted to be raised and wherein His Name is remembered. He is therein glorified, morning and evening
(This Light shines bright) in those houses, that Allah has permitted to be raised to the honor; For the celebration of His Name in them: In them (His Names and the houses), He is glorified mornings and in evenings (of everyday)—
In houses that God permitted to be raised, His name is mentioned, and His praises are proclaimed, morning and evening.
In houses which God has permitted to be raised, and His name is celebrated therein. He is glorified therein, morning and evening
[Such niches are] in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evening
In houses God has permitted to be raised and His name to be remembered therein; therein glorifying Him, in the mornings (After sunrise to mid-morning) and the evenings (Mid-afternoon to sunset),
(Lit is such a Light) in houses, which God hath permitted to be raised to honour; for the celebration, in them, of His name: In them is He glorified in the mornings and in the evenings, (again and again),
(Lit is such a Light) in houses, which Allah hath permitted to be raised to honour; for the celebration, in them, of His name: In them is He glorified in the mornings and in the evenings, (again and again),
رِجَالࣱ لَّا تُلۡهِیهِمۡ تِجَـٰرَةࣱ وَلَا بَیۡعٌ عَن ذِكۡرِ ٱللَّهِ وَإِقَامِ ٱلصَّلَوٰةِ وَإِیتَاۤءِ ٱلزَّكَوٰةِ یَخَافُونَ یَوۡمࣰا تَتَقَلَّبُ فِیهِ ٱلۡقُلُوبُ وَٱلۡأَبۡصَـٰرُ ٣٧
men who are not distracted, either by commerce or profit, from remembering God, keeping up the prayer, and paying the prescribed alms, fearing a day when hearts and eyes will turn over
by such people whom neither trade nor sale diverts them from the remembrance of Allah, nor from establishing the prayer, nor from giving the obligatory charity. They fear the Day when the hearts and the eyes will be overturned,
Men whom neither trafficking nor bargaining diverteth from the remembrance of Allah and the establishment of the prayer and the giving of the poor-rate, fearing a Day whereon upset will be the hearts and sights
By men not distracted from the remembrance of God either by trade and commerce or buying and selling, who stand by their devotional obligations and pay the zakat, who fear the day when hearts and eyes would flutter with trepidatio
They are men who, neither trade nor worldly dealings distracts from the dhikr of Allah (remembering their essential reality) and performance of salat (experiencing their essence) and giving of zakah (unrequited sharing)! They fear a time of transformation due to what their eyes will see (the extrinsic observation of the reality) in their hearts (the reality in their essence that will become manifest in universal consciousness).
not distracted by trade or commerce from the remembrance of Allah and the establishment of salat and the payment of zakat; fearing a day when all hearts and eyes will be in turmoil —
by men whom neither trading nor bargaining distracts from the remembrance of Allah, and the maintenance of prayer and the giving of zakat. They are fearful of a day wherein the heart and the sight will be transformed
Men (of great distinction) whom neither commerce nor exchange (nor any other worldly preoccupations) can divert from the remembrance of God, and establishing the Prayer in conformity with all its conditions, and paying the Prescribed Purifying Alms; they are in fear of a Day on which all hearts and eyes will be overturned
Men whom neither trade nor sale distracts from exalting (the name of) Allah and from the observance of Prayer and from presenting Zakat (- purifying dues) regularly. They dread the day when the hearts and the eyes will be in a state of agitation and anguish
are men whom neither commerce nor trafficking diverts from the remembrance of God and to perform the prayer, and to pay the alms, fearing a day when hearts and eyes shall be turned about
Men whom neither business nor trade (selling and buying) distracts them from remembering God and performing mandatory prayer and giving to mandatory charity, and they are afraid of a day in which the hearts and the eyes will turnabout (from agitation),
In these houses, you will find in people who do not let the business and making money come between them and worshipping the Lord and participation in the charities. They are afraid of being at loss on the Day that the hearts and the eyes will be horrified
By the people for whom neither a deal nor a sale can divert from the remembrance of God, nor from prayer, nor from paying zakat. Their anxiety is about the day when hearts and eyes will be transformed in a world completely new
by men whom neither bargain nor sale distracts from Allah’s remembrance or from establishing the prayers or from bringing the purifying charity, fearing a day when hearts and sight(s) are overturned,
Men whom neither merchandize nor selling divert from the remembrance of God and steadfastness in prayer and giving alms, who fear a day when hearts and eyes shall be upset;
(Are) Those men, whom neither any bargain nor any trade distracts from the Remembrance of Allah and from establishing the prayer and from paying the charity – they fear the day when the hearts and the eyes will be overturned
by men whom neither trade nor traffic distracts from the remembrance of Allah or from establishing prayer or from paying the sanctifying dues. They fear a day wherein the hearts and the sights will turn upside down.
whom neither merchandizing, nor selling diverteth from the remembering of God, and the observance of prayer, and the giving of alms; fearing the day whereon men's hearts and eyes shall be troubled
By men whom neither merchandise nor selling (commerce) divert from the remembrance of Allah and steadfastness in prayer and charity, who are in awe of the day when heart and eyes shall be transformed
are men who exalt Him there, whom neither trade nor sale can divert from the remembrance of Allah, and establish the prayers, and pay the obligatorycharity; fearing a Day when hearts and eyes shall be turned about
Men whom neither merchandise nor traffic beguile from the remembrance of God, and from the observance of prayer, and the payment of the stated alms, through fear of the day when hearts shall throb and eyes shall roll
(by) men: diverts them not business, and nor trade from Zikr (‘Message’) of Allah, and establishment of Salat and paying-up Zakat. They fear a Day — the hearts and the eyes will feel agitated therein
are men whom neither trade nor trading diverts from the remembrance of God and the performing the formal prayer and the giving of purifying alms for they fear a Day when the hearts will go to and fro and their sight,
[He is glorified] by people who will not be distracted by trade or materialism. [They will not be distracted] from the remembrance of Allah, the tradition of prayer, and the practice of routine charity. They fear only the day when hearts and eyes will be transformed.
by such people whom neither business nor business profit can divert from the remembrance of Allah, nor from establishing Salah and nor from paying Zakah, for they fear the Day of Judgement when hearts will be overturned and eyes will be petrified
as are not diverted by trade and merchandise from remembering Him and from establishing Salat and paying Zakat, for they fear the Day when the hearts will be overturned and the eyes will become petrified
Men whom neither merchandise nor selling diverts from the remembrance of Allah and the keeping up of prayer and the paying of the poor-rate -- they fear a day in which the hearts and the eyes will turn about
(His light is) in houses which Allah has ordered to be elevated and in which His name is remembered, He is glorified therein in the mornings and the evenings,
(Glorification of Allah in houses mentioned in the previous Verse is done by those) men whom neither trading nor business diverts from His remembrance, from offering of the ritual prayer, and from giving in charity — men who fear a Day in which the hearts and eyes shall turn around
(Blessed with this Light) are those servants of (Allah) whom neither trade nor sale diverts from the remembrance of Allah and from establishing Prayer and paying Zakat (the Alms-due. Even whilst performing their worldly duties) they keep fearing the Day when hearts and eyes will (all) overturn (with terror)
Men who are not distracted by trade or sale from the remembrance of God, and holding the contact-method, and contributing towards betterment. They fear a Day when the hearts and sight will be overturned
By men not distracted by trade or sale from the remembrance of God and holding the contact prayer, and contributing towards purification. They fear a Day when the hearts and sight will be overturned
By men not distracted by trade or sale from the remembrance of God and holding the Connection, and contributing towards purification. They fear a Day when the hearts and sight will be overturned.
Men commercial trade and nor selling/trading does not distract/divert them from mentioning/remembering God, and keeping up the prayers and giving/bringing the charity/purification , they fear a day/time the hearts/minds and the eye sight/knowledge turns around in it
people whom neither [worldly] commerce nor striving after gain can divert from the remembrance of God, and from constancy in prayer, and from charity: [people] who are filled with fear [at the thought] of the Day On which all hearts and eyes will be convulsed
Men whom neither commerce nor trade (Literally: selling) diverts from the Remembrance of Allah, and keeping up the prayer, and the bringing of the Zakat, (Paying the poor-dues) fearing a Day when hearts and beholdings will be turning about
Men whom neither merchandise nor sale beguileth from remembrance of Allah and constancy in prayer and paying to the poor their due; who fear a day when hearts and eyeballs will be overturned
by people, who can neither be diverted by merchandise nor bargaining from worshipping God, saying their prayers and paying religious tax. They do these things, for they are afraid of the day when all hearts and eyes will undergo terrible unrest and crisis
by the men whom no trade or sale makes neglectful of the remembrance of Allah, nor from establishing Salah and paying Zakah ; they are fearful of a day in which the hearts and the eyes will be over-turned
(Those who glorify Allâh are) men whom neither trade nor sale can divert from the remembrance of God, establishing the regular Prayer and giving zakāt (i.e. the prescribed purifying alms). They are in fear of a ‘Day’ when all hearts and eyes be turned about,
Neither trade nor sale distracts (God-fearing) men from remembering Allah, establishing ´salat´ or paying ´zakat´. They are frightened of that day when the hearts will flip and the eyes will turn (white with horror)
(Those who glorify Allâh are) men whom neither trade nor sale can divert from celebrating the praise of Allâh, establishing the regular Prayer and paying Zakāt. They are in awe of a day when all hearts and eyes be turned about,
By people whose feet are irresistibly drawn to these sacred places by the invisible and spiritual magnetic influence, people who are not distracted by trade or traffic from applying their remembrance to Allah. Nor are they distracted from religious observances, namely the act of worship alms giving, and holding in awe the Day of Judgement when the hearts sink -connoting extreme fear- and the eyes roll toward all and weep at what they are glad of or afraid of
are men who are not distracted by buying and selling from Allah’s remembrance, performing the prayer, and paying Zakat. They dread a day when hearts and eyes will be wandering,
by men who are not distracted—either by buying or selling—from Allah’s remembrance, or performing prayer, or paying alms-tax. They fear a Day when hearts and eyes will tremble,
By men whom neither trade nor business distracts from the remembrance of Allah and from keeping up prayer and giving Zakat; they fear a day when the hearts and eyesight will be overturned.
by men whom neither trade nor profit can divert from remembering God, from offering prayers, or from giving alms; who dread the day when hearts and eyes shall writhe with anguish
People who are not distracted by business or trade from commemorating GOD; they observe the Contact Prayers (Salat), and give the obligatory charity (Zakat), and they are conscious of the day when the minds and the eyes will be horrified.
[by] men whom neither commerce nor business can distract from the remembrance of God, performance of prayer, and the payment of the purifying alms. They fear a Day when hearts and eyes will be convulsed
[by] people whom neither commerce nor business can distract them from the remembrance of God, establishing prayer, and the payment of the purifying alms. They fear a Day when hearts and eyes will be convulsed
Men neither the trade nor the sell amuse them about Allah’s mention, and establish the prayers, and give the Zakat. They are fearing a Day on it the cores and sights are overturning.
Men whom neither merchandise nor any sale diverts from the remembrance of Allah and the keeping up of prayer and paying the poor-rate; they fear a day in which the hearts and eyes will be overturned
people whom neither commerce nor profit can divert from the remembrance of God, and from attending regularly to prayer, and from charity; who are filled with fear of the day when all hearts and eyes will be convulsed;
(These are not the communities of monks but) they are such whom neither trade nor sale can divert from the remembrance of Allah. They keep striving to consolidate the Divine System and set up the Just Economic Order of Zakat in the society. They are people filled with awesome consciousness of the Day when hearts and eyes will be horrified. (50:20)
Men whom neither merchandise nor selling diverts from the remembrance of Allah and the keeping up of prayer and the giving of poor-rate; they fear a day in which the hearts and eyes shall turn about
Men, whom neither merchandise nor traffic diverts from the remembrance of ALLAH and the observance of Prayer, and the giving of Zakat. They fear a day in which hearts and eyes will be in a state of agitation and anguish
by men whom neither trade nor buying and selling distract from the remembrance of God, the performance of prayer, and the giving of alms, fearing a day when eyes and hearts will be turned about
To (those) men whom neither trade nor business can take away from remembering Allah, and not from (their) regular prayer, and not from the giving of regular charity: Their (only) fear is of the Day when hearts and eyes will be transformed (in a new universe)—
Men, whom neither trade nor sale distracts from the remembrance of God, from performing prayers, and from giving charity. They fear a day when hearts and eyes will be overturned.
By men who neither trading nor commerce distracts them from God's remembrance, and from performing the prayers, and from giving alms. They fear a Day when hearts and sights are overturned
[Are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about
Men whom neither merchandise nor selling diverts from the remembrance of God and steadfastness in the prayer and giving the alms, they fear a day in which hearts and eyes shall turn about;
By men whom neither traffic nor merchandise can divert from the Remembrance of God, nor from regular Prayer, nor from the practice of regular Charity: Their (only) fear is for the Day when hearts and eyes will be transformed (in a world wholly new),
By men whom neither traffic nor merchandise can divert from the Remembrance of Allah, nor from regular Prayer, nor from the practice of regular Charity: Their (only) fear is for the Day when hearts and eyes will be transformed (in a world wholly new),
لِیَجۡزِیَهُمُ ٱللَّهُ أَحۡسَنَ مَا عَمِلُوا۟ وَیَزِیدَهُم مِّن فَضۡلِهِۦۗ وَٱللَّهُ یَرۡزُقُ مَن یَشَاۤءُ بِغَیۡرِ حِسَابࣲ ٣٨
God will reward such people according to the best of their actions, and He will give them more of His bounty: God provides limitlessly for anyone He will
so that Allah may reward them according to the best of what they have done, and add for them even more out of His Grace. And Allah provides without measure to whom He wills.
That Allah may recompense them the best for that which they worked and may increase unto them of His grace, and Allah provideth for whomsoever He will without measure
That God may reward them for the best of their deeds, and bestow more on them of His bounty, for God gives whom He please without measure
Hence, Allah will make them live the consequences of their deeds in the best of ways and will bestow more upon them from His bounty... Allah nourishes with sustenance whom He wills without measure!
so that Allah can reward them for the best of what they did and give them more from His unbounded favour. Allah provides for anyone He wills without reckoning.
so that Allah may reward them by the best of what they have done, and enhance them out of His grace, and Allah provides for whomever He wishes without any reckoning
God will reward them in accordance with the best of what they have ever done, and give them yet more out of His bounty (i.e. more than they deserve). God provides beyond all measure for whom He wills
With the result that Allah will give them the reward according to their fairest deeds and will (even) give them much more by His grace and bounty. And Allah does provide without measure to whom He will
that God may recompense them for their fairest works and give them increase of His bounty; and God provides whomsoever He will, without reckoning
so that God rewards them better than what they did, and gives them more out of His grace. And God provides for anyone He wants without any limit.
God will raise their good acts to the heaven and increase their reward out of His Grace; after all, God can shower anyone He wills without measure
That God may reward them according to the best of their deeds, and add even more for them out of His grace. For God provides for those whom He wills, without measure
(in the hope) that Allah may repay them according to the best of what they have done and increase them from His grace. For Allah provides for whomever He wills without measure.
that God may recompense them for the best that they have done, and give them increase of His grace; for God provides whom He pleases without count
In order that Allah may reward them for their best deeds and by His munificence, bestow upon them an increased reward; and Allah gives sustenance to whomever He wills, without account
So that Allah may reward them according to the best of the deeds that they have done and may increase them from His favor and Allah provides for whom He pleases without calculation.
that God may recompense them according to the utmost merit of what they shall have wrought, and may add unto them of his abundance a more excellent reward; for God bestoweth on whom he pleaseth without measure
That Allah may reward them for the best of that which they have done, and give them increase of His bounty; for Allah gives blessings without stint to whom He will
that Allah will recompense them for the finest deeds they did and increase them from His bounty. Allah provides without measure to whom He will
That for their most excellent works may God recompense them, and of His bounty increase it to them more and more: for God maketh provision for whom He pleaseth without measure
so that Allah may pay them the better of what they did, and add (even more) for them out of His Grace. And Allah gives provision whom He thinks proper without measure
that God gives recompense to them according to the fairer of what they did and increases even more for them from His grace. And God provides to whom He wills without reckoning.
Allah will reward them in accordance with the best of their deeds plus even more for them from His grace. Allah provides for those whom He will, without measure.
who hope that Allah will reward them according to the best of their deeds and add for them even more out of His grace: for Allah gives without measure to whom He pleases
(And they behave like this) so that Allah may reward them for their excellent deeds and, in addition to it, show His favour to them out of His bounty: Allah provides without stint for anyone He pleases
That Allah may give them the best reward for what they did, and give them more out of His grace. And Allah provides without measure for whom He pleases
(by) men whom neither commerce nor trade diverts from the remembrance of Allah and the establishment of worship (salat) and giving of charity (zakat), they fear the day on which the hearts and the eyes will be overturned,
So that Allah may give them the best reward for what they have done, and give them more out of His grace. And Allah provides for those whom He pleases without measure
So that Allah gives them the best reward for the (good) deeds they have done, and bestows upon them (still) more out of His bounty. And Allah blesses with sustenance (and provisions) without measure whom He wills
God will reward them for the best of what they did, and He will increase them from His grace. And God provides for whom He pleases without any price
God will reward them for the best of what they did, and He will increase them from His grace. And God provides for whom He wishes without reckoning
God will reward them for the best of what they did, and He will increase them from His grace. And God provides for whom He wishes without reckoning.
(For) God to reward/reimburse them best (of) what they made/did , and He increases them from His grace/favour/blessing , and God provides for whom He wills/wants without counting/calculating
[and who only hope] that God may reward them in accordance with the best that they ever did, and give them, out of His bounty, more [than they deserve]: for, God grants sustenance unto whom He wills, beyond all reckoning
That Allah may recompense them for the fairest of what they did, and increase (reward) for them of His Grace. And Allah provides whomever He decides (to), without reckoning
That Allah may reward them with the best of what they did, and increase reward for them of His bounty. Allah giveth blessings without stint to whom He will
(They worship Him) so that God will reward their best deeds and give them more through His favors. God gives sustenance to whomever He wants without account
The fate (of such people) is that Allah will reward them for the best deeds they did, and will give them more out of His grace. Allah gives whom He wills without counting
That Allâh may reward them with the best of what they did and give them more out of His Grace. Allâh provides without measure for whom He wills.
So, Allah may grant them compensation consistent with the best of their deeds, and boost it further by His grace. Allah grants unlimited bounties to whomever He wants
(Hoping) that Allâh will reward them with the best of what they did and give them more out of His grace. And Allâh provides without measure for whom He wills.
By consequence shall Allah requite them for every deed at the gauge of the best of what they had accomplished and shall make all grace abound in them, Allah provides livelihood and fits out meritoriously and/ or gratuitously whom He will with what He will and with what is necessary for a certain purpose
hoping Allah will reward them according to the best they did and give them more from His grace. Allah provides without limit for whomever He pleases
˹hoping˺ that Allah may reward them according to the best of their deeds, and increase them out of His grace. And Allah provides for whoever He wills without limit.
So that Allah rewards them the best of their deeds and increases them from His favour, and Allah provides for whom He pleases without counting.
who hope that God will requite them for their noblest deeds and lavish His grace upon them. God gives without reckoning to whom He will
GOD will certainly reward them for their good works, and will shower them with His grace. GOD provides for whomever He wills without limits.
hoping that God may reward them according to the best of what they did, and give them more from His favor. God provides limitlessly for anyone He will.
hoping that God may reward them according to the best of what they did and give them more from His favor. God provides limitlessly for anyone He will.
Allah will recompense them the best of what they worked and increase them among His bounty. And Allah provides livelihood to whoever He wills without reckoning.
That Allah may reward them with the best of what they have done, and increase for them out of His grace. And Allah gives sustenance to whom He pleases without stint
who [only hope] that God may reward them in accordance with the best that they ever did, and lavish His grace upon them. God gives to whom He wills beyond all reckoning.
That Allah may reward them for the best of what they did and increase for them His Bounty. For, Allah grants sustenance of mind and body according to His Laws, beyond count. (2:261)
That Allah may give them the best reward of what they have done, and give them more out of His grace; and Allah gives sustenance to whom He pleases without measure
So ALLAH will give them the best reward of their deeds, and give them increase out of HIS bounty. And ALLAH does provide for whomsoever HE pleases without measure
that God may reward them for the best of that which they have done, and increase them from His Bounty. And God provides for whomsoever He will without reckoning
That Allah may reward them according to the best of their deeds, and add even more for them from His Grace: And Allah provides for those whom He wills, without (any) limits
God will reward them for their best deeds and give them more from His grace. God provides with no account for whom He wills.
God will reward them according to the best of what they did, and He will increase them from His bounty. God provides for whomever He wills without reckoning
That Allah may reward them [according to] the best of what they did and increase them from His bounty. And Allah gives provision to whom He wills without account
That God may recompense them for the best of what they did, and give them increase of His grace; and God provides whom He wills without reckoning.
That God may reward them according to the best of their deeds, and add even more for them out of His Grace: for God doth provide for those whom He will, without measure
That Allah may reward them according to the best of their deeds, and add even more for them out of His Grace: for Allah doth provide for those whom He will, without measure
وَٱلَّذِینَ كَفَرُوۤا۟ أَعۡمَـٰلُهُمۡ كَسَرَابِۭ بِقِیعَةࣲ یَحۡسَبُهُ ٱلظَّمۡءَانُ مَاۤءً حَتَّىٰۤ إِذَا جَاۤءَهُۥ لَمۡ یَجِدۡهُ شَیۡءࣰا وَوَجَدَ ٱللَّهَ عِندَهُۥ فَوَفَّىٰهُ حِسَابَهُۥۗ وَٱللَّهُ سَرِیعُ ٱلۡحِسَابِ ٣٩
But the deeds of those who disbelieve are like a mirage in a desert: the thirsty person thinks there will be water but, when he gets there, he finds only God, who pays him his account in full- God is swift in reckoning
As for those who disbelieve, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until when he comes near it, finds it to be nothing, but finds Allah with him, Who pays (disbeliever’s) due (punishment). And Allah is Swift in taking account.
And those who disbelieve--their works are like a mirage in a desert which the thirsty deemeth to be water, until when he cometh thereto he findeth not aught, and findeth Allahs with himself, and He payeth him his account in full; and Allah is swift at reckoning
As for those who disbelieve, their deeds are like a mirage in the desert which the thirsty takes for water till he reaches it to find that there was nothing, and finds God with him who settles his account, for God is swift at the reckoning
As for those who deny the knowledge of the reality, their works are like a mirage in the desert! When finally he reaches it (the mirage; his works, through death) he finds nothing! He will find Allah with him (in his own essence and realize He comprises his essential reality with His Names, but alas, he will be at a point of no return to evaluate this)! So Allah will make him live the consequences of his past life in full! Allah is swift at reckoning!
But the actions of those who are kafir are like a mirage in the desert. A thirsty man thinks it is water but when he reaches it, he finds it to be nothing at all, but he finds Allah there. He will pay him his account in full. Allah is swift at reckoning.
As for the faithless, their works are like a mirage in a plain, which the thirsty man supposes to be water. When he comes to it, he finds it to be nothing; but there he finds Allah, who will pay him his full account, and Allah is swift at reckoning
As for the unbelievers, all their deeds are like a mirage in the desert, which the thirsty one supposes to be water until he comes up to it, only to find that it was nothing; instead he finds God near it, and He settles his account in full. God is swift at settling the account
And (as to) those who disbelieve, their deeds are like a mirage in a desert, the thirsty man assumes it to be water until he comes up to it and finds it is nothing at all. And (instead of water by his side) he finds (that) Allah (has always been present) with him, and He then pays him his account in full, and Allah is Swift at reckoning
And as for the unbelievers, their works are as a mirage in a spacious plain which the man athirst supposes to be water, till, when he comes to it, he finds it is nothing; there indeed he finds God, and He pays him his account in full; (and God is swift at the reckoning.
Those who disbelieve, their works are like a mirage in a desert that a thirsty person imagines it as water until he gets to it and finds it to be nothing, and he finds God with him, and He pays back his account (in full), and God is quick in reckoning.
As for those who rejected (this Qur’an,) their deeds are like a mirage. It gives them the allusion of water in a desert; but when they reach there, instead of water, they will find the Lord ready to question the figures in their accounts. God is the Most Efficient in Accounting
But the unbelievers, their deeds are like a mirage in sandy deserts which the person parched with thirst mistakes for water, until when he comes up to it, he finds it to be nothing, but he finds God with him, and God will pay him his account, and God is swift in taking account
But those who have denied—their deeds are like a mirage in a desert: the thirsty one thinks it is water until when he has reached it he finds it to be nothing, but there he finds Allah, Who settles his account in full. For Allah is Swift in reckoning.
But those who misbelieve, their works are like the mirage in a plain, the thirsty counts it water till when he comes to it he finds nothing, but he finds that God is with him; and He will pay him his account, for God is quick to take account
And those who disbelieved - their deeds are like a mirage in the wasteland, so the thirsty may believe it to be water; to the extent that when he came close to it, he found it is nothing and found Allah close to him, so He filled his account; and Allah is Swift At Taking Account
And those who disbelieve, their deeds are like a mirage in a desert which the thirsty takes to be water until when he comes to it, he does not find it to be anything but he finds Allah with him, thereupon He gives him his reckoning in full and Allah is Swift in the reckoning.
But as to the unbelievers, their works are like the vapour in a plain, which the thirsty traveller thinketh to be water, until, when he cometh thereto, he findeth it to be nothing; but he findeth God with him, and he will fully pay him his account; and God is swift in taking an account
But those who disbelieve, their works are like the mirage in a desert, the thirsty suppose it to be water till when he comes to it he finds nothing, but he finds, instead, Allah is with him; and He will pay him his account, for Allah is quick to take acc
As for the unbelievers, their works are like a mirage in the wilderness. The thirsty person thinks it is water, but when he comes near he finds that it is nothing. He finds Allah there, who pays him his account in full. Allah is Swift in reckoning
But as to the infidels, their works are like the vapour in a plain which the thirsty dreameth to be water, until when he cometh unto it, he findeth it not aught, but findeth that God is with him; and He fully payeth him his account: for swift to take account is God
As for those who have disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it (to be) water, until when he approached it, he does not find it to be anything but he found Allah all along with him so He paid him in full his account. And Allah is Swift in reckoning
As for those who were ungrateful, their actions are like a mirage in a spacious plain. The thirsty one assumes it to be water until he drew near it. He finds it to be nothing. Instead, he found God with him Who paid his account in full, reckoning and God is Swift at reckoning.
The nonbelievers’ deeds are like a mirage in the desert. It is mistaken for water by the person parched with thirst. When he comes to it, he finds it to be nothing, but he finds Allah with him. (Allah) will pay him in full account. Allah is swift in taking account.
As for the unbelievers, their deeds will disappear like a mirage in a sandy desert, which the thirsty traveller thinks to be water, but when he comes near, he finds it to be nothing, instead he finds Allah to settle his account - Allah is swift in settling accounts
(On the other hand,) the deeds of those who disbelieved, maybe likened to a mirage in a waterless desert, which the thirsty one took for water; but when he reached there he found nothing to drink; nay, he found there Allah Who settled his full account, and Allah is very swift at reckoning
And those who disbelieve, their deeds are as a mirage in a desert, which the thirsty man deems to be water, until, when he comes to it, he finds it naught, and he finds Allah with him, so He pays him his due. And Allah is Swift at reckoning -
(and hope) that Allah will reward them with (something) better than that which they did and increase their (reward) out of His grace; and Allah provides without measure to whom He wills.
And those who suppress the Truth — their deeds are like the mirage in a desert. The thirsty man deems it to be water until when he comes to it he finds it not! And there he finds Allah paying back to him his account in full; and Allah is quick in keeping accounts
And the deeds of the disbelievers are like a mirage in a vast barren field which the thirsty one deems to be water, until when he gets near it he finds it to be nothing. (Likewise, in the Hereafter) he will find Allah near him, but Allah fully paid him back (in the world). And Allah is Swift in taking account
As for those who reject, their works are like a mirage in the desert. A thirsty person thinks it is water, until he reaches it, he finds it is nothing; and he finds God there and He pays him his due, and God is swift in judgment
As for those who reject, their works are like a mirage in the desert. A thirsty person thinks it is water, until he reaches it, he finds it is nothing; and he finds God there and He pays him his due, and God is swift in judgment
As for those who reject, their works are like a mirage in the desert. A thirsty person thinks it is water, until he reaches it, he finds it is nothing; and he finds God there and He pays him his due, and God is swift in reckoning.
And those who disbelieved their deeds (are) as a mirage at a plain land (desert) the thirsty thinks/supposes it (is) water, until when he came to it, he did not find it a thing, and he found God at it, so He fulfilled/completed him his account/calculation, and God (is) fast/quick (in) the counting/calculating
But as for those who are bent on denying the truth, their [good] deeds are like a mirage in the desert, which the thirsty supposes to be water – until, when he approaches it, he finds that it was nothing: instead, he finds [that] God [has always been present] with him, and [that] He will pay him his account in full - for God is swift in reckoning
And the ones who have disbelieved, their deeds are as a mirage in a low land, which the man all-athirst reckons to be water, till when he comes to it, he finds it nothing, and at it he finds Allah. Then He pays him his reckoning in full; and Allah is swift at the reckoning
As for those who disbelieve, their deeds are as a mirage in a desert. The thirsty one supposeth it to be water till he cometh unto it and findeth it naught, and findeth, in the place thereof, Allah Who payeth him his due; and Allah is swift at reckoning
The deeds of the unbelievers are like a mirage which a thirsty man thinks is water until he goes near and finds nothing. Instead he finds God who gives him his due recompense. God's reckoning is swift
As for those who disbelieve, their deeds are like a mirage in a desert plain, which a thirsty person deems to be water, until when he comes to it, he finds it nothing, and finds (the decree of) Allah with him, so He pays him his account in full. Allah is swift at reckoning
As for those who persist in disbelief (in Allâh)- all their deeds are like a mirage in a lowland. The thirsty one supposes to be water until he comes up to it, he finds it to be nothing, instead, he finds Allâh before Him. Thus, He pays him in full his due. Allâh is extremely swift at reckoning.
The deeds of the unbelievers are like a mirage in a sandy desert. The thirsty believes he sees water, but finds nothing there when he comes closer. There, he does find Allah, Who will let him have his due. Allah is very swift in reckoning
As for those who persistently refuse to Yield to the Truth, all their deeds are like a mirage in a lowland. The thirsty one supposes to be water until he comes up to it, he finds it to be nothing, instead, he finds Allâh before Him. So He pays him in full his due. And Allâh is Swift in taking account.
As for those who deny Allah and do not acknowledge His Messengers' missions, their hopes shall be doomed to disappointment. Their deeds shall avail them nothing but the frustration or non-fulfillment of expectation, a situation standing similitude exact of a mirage* falsely viewed by the parched and thirsty traveler as water, and when he reaches the spot in question his hopes are doomed to disappointment. He finds what is known to be at variance with fact, an optical illusion. But he finds Allah, the Omnipresent, the truth personified, Who requites him with what is commensurate with his deeds, and Allah is swift indeed in putting the law in execution
However, the disbelievers deeds are like a mirage in a desert: the thirsty traveller imagines it to be water until he reaches it, only to find nothing there; but finds Allah before him, settling his account in full. Allah is swift in calculating accounts.
As for the disbelievers, their deeds are like a mirage in a desert, which the thirsty perceive as water, but when they approach it, they find it to be nothing. Instead, they find Allah there ˹in the Hereafter, ready˺ to settle their account. And Allah is swift in reckoning.
And those who reject (the truth), their deeds are like a mirage on empty flat land which the thirsty thinks is water, until when he reaches it he finds nothing and finds Allah present who pays him his account in full, and Allah is swift in counting.
As for the unbelievers, their works are like a mirage in a desert. The thirsty traveller thinks it is water, but when he comes near he finds that it is nothing. He finds God there, who pays him back in full. Swift is God‘s reckoning
As for those who disbelieve, their works are like a mirage in the desert. A thirsty person thinks that it is water. But when he reaches it, he finds that it is nothing, and he finds GOD there instead, to requite him fully for his works. GOD is the most efficient reckoner.
But the unbelievers, their deeds are like a mirage in a desert that the thirsty mistake for water until, when he comes to it, he finds it is nothing. Instead, he finds only God there, and God will pay him his full due, for God is quick to take account.
But the unbelievers, their deeds are like a mirage in a desert that the thirsty mistake for water until, when he comes to it, he finds it is nothing. Instead, he finds only God there, and God will pay him his full due, for God is quick to take account.
And those who disbelieved, their works are like a mirage in a lowland. The thirsty considers it water. Until, when he comes to it, he does not find it a thing, and he finds Allah with him, so He fulfilled his reckoning. And Allah is swift in reckoning.
And (for) those who disbelieve, their deeds are as a mirage in a desert, which the thirsty one supposes to be water until when he comes unto it he finds it naught, and finds Allah with him Who pays him his reckoning in full; and Allah is swift in taking account
As for the unbelievers, their deeds are like a mirage in the desert, which the thirsty traveller supposes to be water, but when he comes near to it, he finds that it is nothing. But he finds that God [has always been present] with him, and that He will pay him his account in full; for God is swift in reckoning.
But as for those who reject the Message, their deeds are like a mirage in the desert. The thirsty one supposes it to be water till he comes unto it and finds nothing. However, he does meet Allah's Law of Requital to compensate for his deeds. And Allah is Swift at taking account
And (as for) those who disbelieve, their deeds are like the mirage in a desert, which the thirsty man deems to be water; until when he comes to it he finds it to be naught, and there he finds Allah, so He pays back to him his reckoning in full; and Allah is quick in reckoning
And as to those who disbelieve, their deeds are like a mirage in a desert. The thirsty one imagines it to be water until, when he comes up to it, he finds it to be nothing. And he finds ALLAH near him, WHO then pays him his account in full; And ALLAH is swift in reckoning
As for those who disbelieve, their deeds are like a mirage upon a desert plain which a thirsty man supposes is water, till when he comes upon it, he does not find it to be anything, but finds God there. He will then pay him his reckoning in full, and God is swift in reckoning
As for those who disbelieved (in this life)— Their deeds are like a mirage in sandy deserts, which a thirsty one mistakes it to be water; And when he comes up to it, he finds it to be nothing: But (instead) he finds Allah (always) with him, and Allah will pay him his account that is due: And Allah is swift in taking account (Hasib)
But as for those who disbelieve, their deeds are like a mirage in the desert. The thirsty thinks it to be water, until, upon reaching it, finds nothing. Instead, he finds God there, to settle his account in full. God is swift in reckoning.
As for those who disbelieve, their works are like a mirage in a desert. The thirsty assumes it is to be water. Until, when he has reached it, he finds it to be nothing, but there he finds God, Who settles his account in full. God is swift in reckoning
But those who disbelieved - their deeds are like a mirage in a lowland which a thirsty one thinks is water until, when he comes to it, he finds it is nothing but finds Allah before Him, and He will pay him in full his due; and Allah is swift in account
And those who disbelieve, their works are like a mirage in a plain, the thirsty one thinks it water till when he comes to it, he finds it is nothing; and he finds God with him; and He pays him in full his reckoning, and God is swift in the reckoning.
But the Unbelievers,- their deeds are like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds it to be nothing: But he finds God (ever) with him, and God will pay him his acco unt: and God is swift in taking account
But the Unbelievers,- their deeds are like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds it to be nothing: But he finds Allah (ever) with him, and Allah will pay him his account: and Allah is swift in taking account
أَوۡ كَظُلُمَـٰتࣲ فِی بَحۡرࣲ لُّجِّیࣲّ یَغۡشَىٰهُ مَوۡجࣱ مِّن فَوۡقِهِۦ مَوۡجࣱ مِّن فَوۡقِهِۦ سَحَابࣱۚ ظُلُمَـٰتُۢ بَعۡضُهَا فَوۡقَ بَعۡضٍ إِذَاۤ أَخۡرَجَ یَدَهُۥ لَمۡ یَكَدۡ یَرَىٰهَاۗ وَمَن لَّمۡ یَجۡعَلِ ٱللَّهُ لَهُۥ نُورࣰا فَمَا لَهُۥ مِن نُّورٍ ٤٠
Or like shadows in a deep sea covered by wave upon wave, with clouds above- layer upon layer of darkness- if he holds out his hand, he is scarcely able to see it. The one to whom God gives no light has no light at all
Or (another parable for a disbeliever) is like the darkness in a vast deep sea, overwhelmed with waves topped by waves, topped by dark clouds, (layers of) darkness upon darkness, if a person stretches out his hand, he can hardly see it! The one for whom Allah has not made light, there is no light for him.
Or, like the darknesses in a sea deep; there covereth it a wave from above it, a wave from above it, above which is a cloud: darknesses one above anot her: when he putteth out his hand well-nigh he seeth it not. And upto whomsoever Allah shall not appoint a light, his shall be no light
Or like darkness in a wide, wide sea, waves surging upon waves, with clouds overhanging, darkness on darkness. If you stretch your hand, you could hardly see it. For him whom God does not give any light, there is no light
Or (the consequence of his life) will be like darkness within a deep ocean, covered by a wave upon a wave and overcast with clouds! Darkness upon darkness! If he (the one engulfed by it) reaches out his hand he will hardly be able to see it... Whoever Allah withholds His Nur (knowledge) from shall forever be deprived of Nur (knowledge)!
Or they are like the darkness of a fathomless sea which is covered by waves above which are waves above which are clouds, layers of darkness, one upon the other. If he puts out his hand, he can scarcely see it. Those Allah gives no light to, they have no light.
Or like the manifold darkness in a deep sea, covered by billow upon billow, overcast by clouds, manifold [layers of] darkness, one on top of another: when he brings out his hand, he can hardly see it, and one whom Allah has not granted any light has no light
Or their deeds are like veils of darkness covering up an abysmal sea down into its depths, covered up by a billow, above which is a billow, above which is a cloud: veils of darkness piled one upon another, so that when he stretches out his hand, he can hardly see it. For whomever God has appointed no light, no light has he
Or (the deeds of the disbelievers are) like thick utter darkness of the fathomless deep sea, waves on top of which there are higher waves covering its surface which is overcast by clouds. These are (layers of) darkness (piled) one upon the other (as opposed to light upon light for the believers) so that a person, however much he may try, can hardly see his hand when he holds it out. Indeed, there is no light at all for the person whom Allah gives no light
or they are as shadows upon a sea obscure covered by a billow above which is a billow above which are clouds, shadows piled one upon another; when he puts forth his hand, wellnigh he cannot see it. And to whomsoever God assigns no light, no light has he
Or like darkness in a deep sea covered by a wave, over which is a wave with a cloud on top of it. Darkness, one on top of the other (such that) when he brings out his hand, he almost does not see it, and anyone who God did not put a light for him, then there is no light for him.
Their case may also be likened to a man who find himself in the middle of a violent ocean. There are waves upon waves. It is so dark that he cannot even see his own hand when stretching it for swimming in desperation. The one whom God has deprived of light, cannot find any light
Or the unbelievers’ state is like the depths of darkness in a vast deep ocean, overwhelmed with billow covered by billow, covered by dark clouds. Depths of darkness, one above another. If a man stretches out his hand, he can hardly see it. For any to whom God does not give light, there is no light
Or (they are) like darkness(es) in an abysmal sea, covered by waves, above which are waves, above which are clouds—darkness(es), one upon the other. If one holds out his hand, he can hardly see it. For whomever Allah has not granted a light has no light.
Or like darkness on a deep sea, there covers it a wave above which is a wave, above which is a cloud,- darknesses one above the other,- when one puts out his hand he can scarcely see it; for he to whom God has given no light, he has no light
Or like realms of darkness on a deep sea, which is covered by a wave, the wave covered by another wave, and above it is a cloud; layers of darkness upon darkness; if he removes his hand it does not seem visible; and the one to whom Allah does not provide light – there is no light for him anywhere
Or like darknesses in a wavy sea covered by a wave, with a wave above it, and a cloud above it; darknesses one above another. If he were to put forth his hand he hardly sees it. For whom Allah does not provide a light, for him there is no light.
Or, as the darkness in a deep sea, covered by waves riding on waves, above which are clouds, being additions of darkness one over the other; when one stretcheth forth his hand, he is far from seeing it. And unto whomsoever God shall not grant his light, he shall enjoy no light at all
Or like darkness on a deep sea. There covers it a wave above which is another wave, above which is a cloud, layers of darkness upon darkness; when he puts out his hand he can scarcely see it; for him to whom Allah has given no light, he has no light
Or, they are like darkness upon a deep sea covered with a wave above which is another wave, above which are clouds, darkness piled one upon the other; when he stretches out his hand he can scarcely see it. Indeed, to whomsoever Allah assigns no light, he shall have no light
Or like the darkness on the deep sea when covered by billows riding upon billows, above which are clouds: darkness upon darkness. When a man reacheth forth his hand, he cannot nearly see it! He to whom God shall not give light, no light at all hath he
Or (the mind of a disbeliever is) like darknesses in a vast deep sea, a (great) wave covers it, on the upper surface of this is (another great) wave, (and) on the upper surface of this (are) dark clouds — some of them are above some (others, layers over layer). When he stretched out his hand he could not see it. And that for whom Allah has not arranged Noor (Light), then (there is) not for him from Noor
Or they are like the shadows in an obscure sea, overcome by a wave, above which is a wave, above which are clouds, shadows, some above some others. When he brought out his hand he almost sees it not. And whomever God assigns no light for him, there is no light for him.
Or it is like the depths of darkness in a vast ocean overwhelmed with waves billowing with more waves, topped by clouds, with depths of darkness one above the other. If a person stretches out his hand, he can hardly see it. For any to whom Allah does not give light, there is no light.
Or another parable of unbelievers' efforts is that of a person trying to swim in a bottomless ocean overwhelmed with billows, one over the other, overcast with dark clouds - layers of utter darkness one above another - so much so that if he stretches out his hand, he can hardly see it. The one to whom Allah does not give light, will have no light
Or (their efforts may be likened to those of a man trying to swim in) a deep dark ocean, covered with billows, one over the other, and above it a cloud: darkness upon darkness: so much so that if he stretches out his hand, he cannot see it. There is no light for the one whom Allah does not give light
Or like darkness in the deep sea -- there covers him a wave, above which is a wave, above which is a cloud -- (Layers) darkness one above another -- when he holds out his hand, he is almost unable to see it. And to whom Allah gives not light, he has no light
And (as for) those who do not believe, their deeds will be like a mirage in the desert, which the thirsty person supposes to be water until when he comes to it and finds it to be nothing, and finds Allah with him (to take his account of deeds), so He pays in full to him that which is due to him and Allah is Quick in (settling) the account.
Or like darknesses in deep sea covered by wave over wave, above which is a cloud — darknesses one above another. When (in such a darkness) one holds out one's hand, one can hardly see it. And to whom Allah gives no light, he has no light
Or (the disbelievers’ deeds are like) the darkness in a deep sea covered by a wave, rolled upon (yet) by another wave and above that are clouds. (This) darkness is (in layers) one over another. When (a person drowning into such a sea) stretches his hand out, no one can see it. And he for whom Allah has not formed any light (of guidance), for him there is no light (anywhere)
Or like the darkness out in a deep ocean in the midst of violent waves, with waves upon waves and dark clouds. Darkness upon darkness, if he brings out his own hand, he could barely see it. And for whomever God does not make a light, he will have no light
Or like the darkness out in a deep ocean in the midst of violent waves, with waves upon waves and dark clouds. Darkness upon darkness, if he brings out his own hand, he could barely see it. And for whoever God does not make a light, he will have no light
Or like the darkness out in a deep ocean in the midst of violent waves, with waves upon waves and dark clouds. Darkness upon darkness, if he brings out his own hand, he could barely see it. And for whoever God does not make a light, he will have no light.
Or as darknesses in a wide roaring and noisy sea/ocean , waves/surges cover/darken him/it , from above it waves/surges, from above it clouds, darknesses, some of it (is) above some, if he brought out his hand he is not about to/almost see it, and who God did not make/put for him light, so (there is) none from light (is) to/for him
Or [else, their deeds are] like the depths of darkness upon an abysmal sea, made yet more dark by wave billowing over wave, with [black] clouds above it all: depths of darkness, layer upon layer, [so that] when one holds up his hand, he can hardly see it: for he to whom God gives no light, no light whatever has he
Or (they are) as darkness (es) in a tumultuous sea (vast and deep) enveloped by waves above which are waves, upon which are clouds: darknesses above each other, (Some of them "are" above some "others") when he brings out his hand, he could almost not see it. And for whomever Allah makes no light, then in no way (can) he have light
Or as darkness on a vast, abysmal sea. There covereth him a wave, above which is a wave, above which is a cloud. Layer upon layer of darkness. When he holdeth out his hand he scarce can see it. And he for whom Allah hath not appointed light, for him there is no light
Or it (the deeds of the unbelievers) are like the darkness of a deep, stormy sea with layers of giant waves, covered by dark clouds. It is darkness upon darkness whereby even if one stretches out his hands he can not see them. One can have no light unless God gives him light
Or (their deeds) are like layers of darkness in a vast deep sea overwhelmed by a wave, above which there is another wave, above which there are clouds – layers of darkness, one above the other. When one puts forth his hand, he can hardly see it; and the one to whom Allah does not give light can have no light at all
Or (their deeds are) like the darkness in a vast deep sea which is engulfed with waves topped by waves, topped by dark clouds, darkness upon darkness. If a man would stretch out his hand, he could hardly see it! To the one whom Allâh has not given light, for him there is no light.
(The condition of the unbelievers is) like darkness in the deep dark sea covered over by a huge wave, which is swarmed over by another tide. Up above are thick heavy clouds. (Total) darkness, one atop another! If one pulls out one´s hand, one could hardly see it. The one whom Allah deprives of light cannot obtain light elsewhere
Or (their deeds are) like the darkness in a vast deep sea which is engulfed with waves topped by waves, topped by dark clouds, darkness upon darkness. If it happens that a man stretches out his hand, he will hardly see it! To the one whom Allâh has not given light, for him there is no light.
Or a world of darkness similar to that found in the depth of an ocean where billowy waves are superimposed upon billowy waves topped by dark clouds creating a coat of darkness superimposed upon coats of darkness where he sits or moves misted with darkness that if he stretches his hand he can hardly see it*. And he whom Allah blinds his mind's eyes and darkens his eyes shall he devoid of spiritual light and his hopes shall he doomed to disappointment
Or their deeds are like veils of darkness in the deep sea covered by wave upon wave, over which clouds loom. The layers of darkness lie so densely over one another that, if one takes one’s hand out of the water, one can barely see it. Anyone Allah deprives of light will have no light at all
Or ˹their deeds are˺ like the darkness in a deep sea, covered by waves upon waves, topped by ˹dark˺ clouds. Darkness upon darkness! If one stretches out their hand, they can hardly see it. And whoever Allah does not bless with light will have no light!
Or like darknesses in the deep sea covered by waves with waves above, above which are clouds, darkness layered on top of each other, if he takes out his hand he can hardly see it, and to whom Allah does not give any light, he has no light.
Or like darkness on a bottomless ocean spread with clashing billows and overcast with clouds: darkness upon darkness. If he stretches out his hand he can scarcely see it. Indeed the man from whom God withholds His light shall find no light at all
Another allegory is that of being in total darkness in the midst of a violent ocean, with waves upon waves, in addition to thick fog. Darkness upon darkness - if he looked at his own hand, he could barely see it. Whomever GOD deprives of light, will have no light.
Or [their deeds are] like darkness over a stormy sea covered by waves, over waves, over which are dark clouds, layer upon layer of darkness. If one holds out his hand, he can hardly see it. For him to whom God gives no enlightenment, there is no enlightenment.
Or [their deeds are] like darkness over a stormy sea covered by waves, over waves, over which are dark clouds, layer upon layer of darkness. If one holds out his hand, he can hardly see it. For him to whom God gives no enlightenment, there is no enlightenment. (24:40]
Or like darkness in a deep sea, over-covers it waves, from above it is waves, above which are clouds. Darkness some of them are above some others. If he exits his hand, he will hardly see it. And whoever Allah has not set up a light for him, so there is no light for him.
Or (the Unbelievers' deeds) is like utter darkness in a vast, abysmal sea. There covers him a wave, above which is another wave, above which is a cloud; (with layers of) darkness one over the other. When he holds out his hand, he can hardly see it. And for whomever Allah does not appoint light, for him there is no light
Or else, like the depths of darkness in a vast deep ocean, covered by waves above which are waves, with clouds above it all: depths of darkness, layer upon layer, [so that] when one holds up his hand, he can hardly see it. Indeed the one from whom God withholds light shall find no light at all.
Or total darkness in the midst of a deep ocean, with waves upon waves and a thick cloud above - darkness upon darkness. When he holds out his hand, he can barely see it. Allah's Law does not give light to him who disregards His Light
Or like utter darkness in the deep sea: there covers it a wave above which is another wave, above which is a cloud, (layers of) utter darkness one above another; when he holds out his hand, he is almost unable to see it; and to whomsoever Allah does not give light, he has no light
Or, their deeds are like thick layers of darkness spread over a vast and deep sea, on whose surface rise waves above waves, above which are clouds - layers upon layers of darkness. When he holds out his hands, he can hardly see it; and he whom ALLAH gives no light - for him there is no light at all
Or like the darkness of a fathomless sea, covered by waves with waves above them and clouds above them—darknesses, one above the other. When one puts out one’s hand, one can hardly see it. He for whom God has not appointed any light has no light
Or (the disbelievers condition) is like the depths of darkness in a vast deep ocean, overcome by huge waves on top of huge waves, with (darkest) clouds at the top: Depths of darkness, one upon another: If a man opened out his hand, he can barely see it! And for him Allah does not give Light, there is no Light
Or like darkness within a vast, deep sea, covered by wave upon wave, topped by clouds—layers upon layers of darkness. If one extends his hand, he can barely see it. For those whom God doesn’t grant light, there is no illumination.
Or like utter darkness in a vast ocean, covered by waves, above which are waves, above which is fog. Darkness upon darkness. If he brings out his hand, he will hardly see it. He to whom God has not granted a light has no light
Or [they are] like darknesses within an unfathomable sea which is covered by waves, upon which are waves, over which are clouds - darknesses, some of them upon others. When one puts out his hand [therein], he can hardly see it. And he to whom Allah has not granted light - for him there is no light
Or like darkness in a deep sea, there covers it a wave above which is a wave, above which is a cloud, darkness some of it above some. When he puts out his hand he can almost not see it; and him who God did not make light for, then there is no light for him.
Or (the Unbelievers' state) is like the depths of darkness in a vast deep ocean, overwhelmed with billow topped by billow, topped by (dark) clouds: depths of darkness, one above another: if a man stretches out his hands, he can hardly see it! f or any to whom God giveth not light, there is no light
Or (the Unbelievers' state) is like the depths of darkness in a vast deep ocean, overwhelmed with billow topped by billow, topped by (dark) clouds: depths of darkness, one above another: if a man stretches out his hands, he can hardly see it! for any to whom Allah giveth not light, there is no light
6
Manifestation of Divine Power
أَلَمۡ تَرَ أَنَّ ٱللَّهَ یُسَبِّحُ لَهُۥ مَن فِی ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَٱلطَّیۡرُ صَـٰۤفَّـٰتࣲۖ كُلࣱّ قَدۡ عَلِمَ صَلَاتَهُۥ وَتَسۡبِیحَهُۥۗ وَٱللَّهُ عَلِیمُۢ بِمَا یَفۡعَلُونَ ٤١
[Prophet], do you not see that all those who are in the heavens and earth praise God, as do the birds with wings outstretched? Each knows its [own way] of prayer and glorification: God has full knowledge of what they do
Don’t you (O Muhammad) see that it is Allah Who is glorified by whoever is in the heavens and the earth, and the birds with wings outspread (in flight)? Each one knows its prayer and glorification, and Allah is All-Aware of what they do.
Beholdest thou not that Allah --those hallow Him whosoever is in the heavens and the earth and the birds with wings outspread? Surely each one knoweth his prayer and his hallowing; and Allah is the Knower of that which they do
Have you not seen that all those who are in the heavens and the earth, and the birds on the wing, sing the praises of God. Each one knows its obligations and its duties, and God knows whatever they do
Did you not see how everything in the heavens and the earth and the rows of birds glorify (tasbih) Allah (by actualizing their function of servitude)... Each knows his own salat (the actualization of the Names composing his own essence) and tasbih (the function resulting from his salat)... Allah is Aleem over what they do (as their reality with His Names).
Do you not see that everyone in the heavens and earth glorifies Allah, as do the birds with their outspread wings? Each one knows its prayer and glorification. Allah knows what they do.
Have you not regarded that Allah is glorified by everyone in the heavens and the earth, and the birds spreading their wings. Each knows his prayer and glorification, and Allah knows best what they do
Do you not see that all that is in the heavens and the earth, and the birds flying in patterned ranks with wings spread out glorify God. Each knows the way of its prayer and glorification. God has full knowledge of all that they do
Have you not pondered that it is Allah Whose praises celebrate those who are in the heavens and on the earth, and (so do) the birds on the wings. Each one of them knows his own (way of) prayer and glorification (according to his or its own faculties). And Allah knows well what they do
Hast thou not seen how that whatsoever is in the heavens and in the earth extols God, and the birds spreading their wings? Each -- He knows its prayer and its extolling; and God knows the things they do
Do you not see that everyone in the skies and the earth and the birds with their wings outspread glorify God, each one knows its prayer and its glorification? God knows well what they do.
Do you not see that all creatures in the heavens and the earth worship the Lord? Look at the birds who open their wings in the air. They all know how to worship and glorify Him in their own ways; and God knows what they all are doing
Do you not see that it is God Whose praises all beings in the heavens and on earth, and the birds of the air with wings outspread? Each one knows its own mode of prayer and praise, and God knows well all that they do
Have yousg not seen how Allah is highly exalted by whoever is in the heavens and the earth and by the birds outstretching their wings, each having come to know its (way of) prayer and exaltation? And Allah is All-Knowing of what they do.
Hast thou not seen that God,- all who are in the heavens and the earth celebrate His praises, and the birds too spreading out their wings; each one knows its prayer and its praise, and God knows what they do
Have you not seen that all those who are in the heavens and the earth praise Allah, and the birds with their wings spread (also praise Him)? Each one has learnt its prayers and its words of praise; and Allah knows their deeds
Have you not seen that it is Allah for whom glorifies whosoever is in the heavens and in the earth and also the birds with their wings spread out? Each has known his prayer and his glorification and Allah is All-knowing about all that they do.
Dost thou not perceive that all creatures both in heaven and earth praise God; and the birds also, extending their wings? Every one knoweth his prayer, and his praise: And God knoweth that which they do
Have you not seen that Allah, He it is whom praise all who are in the heavens and the earth, and the birds in their flight? Each one knows its worship and its praise, and Allah is aware of what they do
Have you not seen how Allah is exalted by those in the heavens and earth, and the birds with outspread wings? He knows its prayers and its exaltations and Allah has knowledge of the things they do
Hast thou not seen how all in the Heavens and in the Earth uttereth the praise of God? - the very birds as they spread their wings? Every creature knoweth its prayer and its praise! and God knoweth what they do
Don‘t you see that Allah: pays glory to Him whoever is in the heavens and the earth and birds in formation? All of them, definitely knew Salat prescribed to it and Tasbeeh (Glorification format) prescribed to it. And Allah is All-Aware of what they do
Hast thou not considered that glorifies God whatever is in the heavens and the earth and the birds, ones standing in ranks? Each knew its formal prayer and its glorification. And God is Knowing of what they accomplish.
Do you not see that Allah is glorified by all beings in the skies and on Earth, including the birds with wings outspread? Each one truly knows its own prayer and praise, and Allah knows well all that they do.
Do you not see that Allah is the One Who is praised by all those who are in the heavens and in the earth? The very birds praise Him as they wing their flight. Each one knows its prayers and how to praise Him, and Allah has full knowledge of all their actions
Do you not observe that all those who are in the heavens and the earth, and the birds with outspread wings, glorify Allah? Each one knows the mode of its prayer and glorification, and Allah has full knowledge of all they do
Seest thou not that Allah is He, Whom do glorify all those who are in the heavens and the earth, and the birds with wings outspread? Each one knows its prayer and its glorification. And Allah is Knower of what they do
Or like darkness in the deep sea, there covers him a wave, above which is another wave above which is a cloud, (layers of) darkness one above another, when he takes out his hand he is almost unable to see it; and he for whom Allah does not assign light, for him then, there is no light. (R 5)
Do you not see all those who are in the heavens and the earth — including the birds with their wings spread — do glorify Allah? Every single being or thing knows its mode of prayer and of glorification to Allah. And Allah knows what they do
Have you not seen that (all) who are in the heavens and the earth glorify Allah alone, and the birds (too in the air around) with wings outspread (do celebrate His praise)? Each one knows his own mode of prayer and praise (before the presence of Allah). And Allah is Well Aware of the deeds they accomplish
Do you not see that everything in the heavens and the Earth glorifies God Even the birds in formation, each knows its contact-method and its glorification. And God is fully aware of everything they do
Do you not see that everything in the heavens and the earth glorifies God? Even the birds in formation, each knows its contact prayer and its glorification. And God is fully aware of everything they do
Do you not see that everything in the heavens and the earth glorifies God? Even the birds in formation, each knows its connection and its glorification. And God is fully aware of everything they do.
Do you see/understand that God praises/glorifies for Him whom (is) in the skies/space and the earth/Planet Earth, and birds (with) expanded and motionless wings in a row? Each had known its prayers and its praise/glorification, and God (is) knowledgeable with what they make/do
ART THOU NOT aware that it is God whose limitless glory all [creatures] that are in the heavens and on earth extol, even the birds as they spread out their wings? Each [of them] knows indeed how to pray unto Him and to glorify Him; and God has full knowledge of all that they do
Have you not seen that to Allah extol whoever are in the heavens and the earth and the birds outstretching (their wings)? (Or: in ranks) Each has already known its prayer and its Extolment; and Allah is Ever-Knowing of whatever they perform
Hast thou not seen that Allah, He it is Whom all who are in the heavens and the earth praise, and the birds in their flight? Of each He knoweth verily the worship and the praise; and Allah is Aware of what they do
Have you not considered that all that is between the heavens and the earth glorifies God and that the birds spread their wings in the air to glorify God? He knows everyone's prayers and praising; God has absolute knowledge of what they do
Did you not realize that purity of Allah is proclaimed by all those in the heavens and the earth, and by the birds with their wings spread out? Everyone knows one‘s own (way of) praying (to Allah) and one‘s own (way of) proclaiming Allah‘s purity. And Allah knows well what they do
Do you not see that whatsoever is in the heavens and on the earth, and the birds in flight with wings spread, do celebrate the praises of Allâh and declare His divine glory. Each knows the way of its prayer and glorification. Allâh has the perfect knowledge of all that they do.
Do you not observe? Everyone in the heavens and on the earth chants the praises of Allah. The birds fly in the sky with wings spread. Each being has learnt its own prescribed form of ´salat´, and its style of singing the praises of Allah! Allah is well aware of what they do
Do you not see that whatsoever is in the heavens and on the earth, and the birds in flight with wings spread, celebrates the praise of Allâh and declares His glory? Each one knows its way of prayer and glorification. And Allâh has full knowledge of whatsoever they do.
Do you not see that all created beings animate and inanimate, in the heavens and on earth submit to Allah and celebrate His praises and extoll His glorious attributes (whether through the bodily structures. or through thoughts expressed in words), and so do the birds upon the wing extending their wings. Each group knows its mode of prayer and its mode of expressing admiration to Allah and extolling his glorious attributes, and Allah is 'Alimun of all that they do
Haven’t you considered, everything in the Heavens and the Earth glorifies Allah? The birds flying in flocks, each one knows how it should pray and glorify Him; and Allah knows what they do.
Do you not see that Allah is glorified by all those in the heavens and the earth, even the birds as they soar? Each ˹instinctively˺ knows their manner of prayer and glorification. And Allah has ˹perfect˺ knowledge of all they do.
Do you not see that everyone in the heavens and on earth glorifies Allah, and the birds in flocks? Each know their prayers and glorifications, and Allah knows what they do.
Do you not see how God is praised by those in the heavens and those on earth? The very birds praise Him as they wing their way. He notes the prayers and praises of all His creatures; God has knowledge of all their actions
Do you not realize that everyone in the heavens and the earth glorifies GOD, even the birds as they fly in a column? Each knows its prayer and its glorification. GOD is fully aware of everything they do.
Do you not see that God's limitless glory is exalted by all in the heavens and the earth, even by the birds with wings outspread [in flight]? Each [of them] knows how to pray to and glorify [Him], and God well knows that they do.
Do you not see that God’s limitless glory is exalted by all in the heavens and the Earth, even by the birds with wings outspread [in flight]? Each [of them] knows how to pray to and glorify [Him], and God well knows that they do.
Have you not seen that Allah glorifies for Him whoever is in the skies and the earth, and the birds spread their wings? Each already knows its prayer, and its glorifying. And Allah is Knowledgeable with what they are doing.
Have you not seen that unto Allah glorifies whosoever is in the heavens and the earth, and the birds with wings outspread (in their flight)? Each one knows its own (mode of) prayer and praise. And Allah is Aware of what they do
Are you not aware that it is God whose limitless glory all creatures that are in the heavens and earth extol, even the birds as they spread out their wings? Each of them knows how to pray to Him and to glorify Him; and God has full knowledge of all that they do.
Do you not realize that Allah, He it is Whom all beings in the heavens and the earth glorify, and the birds, with their wings outspread, as they fly in columns. All of them know their SALAT and TASBEEH (mission and strife). Allah is Aware of what they do to fulfill His Plan
Do you not see that Allah is He Whom do glorify all those who are in the heavens and the earth, and the (very) birds with expanded wings? He knows the prayer of each one and its glorification, and Allah is Cognizant of what they do
Seest thou not that it is ALLAH Whose praises, all who are in the heavens and the earth celebrate, and so do the birds with their wings outspread? Each one knows his own mode of prayer and praise. And ALLAH knows well what they do
Hast thou not considered that God is glorified by whosoever is in the heavens and on the earth, and by the birds spreading their wings? Each indeed knows its prayer and its glorification, and God knows that which they do
Do you not see that it is Allah Whose praises all beings in the heavens and on earth celebrate, and the birds with wings spread out? For each one (of the beings), He (Allah) knows its own (way of saying the) prayer and praise. And Allah knows well everything that they do
Don’t you see that everything in the heavens and on earth glorifies God, including the birds, as they soar? Each knows its mode of prayer and praise. God is fully aware of what they do.
Do you not realize that God is glorified by whatever is in the heavens and the earth, and even by the birds in formation? Each knows its prayer and its manner of praise. God knows well what they do
Do you not see that Allah is exalted by whomever is within the heavens and the earth and [by] the birds with wings spread [in flight]? Each [of them] has known his [means of] prayer and exalting [Him], and Allah is Knowing of what they do
Have you not seen that God, whoever is in the heavens and the earth glorifies Him, and the birds expanding their wings? Each one verily knows its prayer and its glorification, and God knows what they do.
Seest thou not that it is God Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise. And God knows well all that they do
Seest thou not that it is Allah Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise. And Allah knows well all that they do
وَلِلَّهِ مُلۡكُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۖ وَإِلَى ٱللَّهِ ٱلۡمَصِیرُ ٤٢
Control of the heavens and earth belongs to God: and to God is the final return
And to Allah belongs the sovereignty of the heavens and the earth, and to Allah is the return (of all).
And Allah's is the dominion of the heavens and the earth, and unto Allah is the return
For God's is the kingdom of the heavens and the earth, and the returning is to God
The existence of the heavens and the earth is for Allah (He creates them in His knowledge to observe the meanings He wills) and to Allah the return shall be!
The kingdom of the heavens and earth belongs to Allah and Allah is the final destination.
To Allah belongs the kingdom of the heavens and the earth, and toward Allah is the destination
To God belongs the sovereignty of the heavens and the earth; and to God is the homecoming
And to Allah belongs the sovereignty of the heavens and the earth and to Allah shall all (human beings) eventually return
To God belongs the Kingdom of the heavens and the earth, and to Him is the homecoming
And the rule of the skies and the earth belongs to God, and the final return is to God.
To God belongs the Kingdom of the heavens and the earth and all have to return back to Him
Yes, to God belongs the control of the heavens and the earth, and to God is the final goal
For to Allah belongs the dominion of the heavens and the earth, and to Allah is the destiny.
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And for Allah only is the kingship of the heavens and the earth; and towards Allah is the return
And for Allah is the kingdom of the heavens and of the earth and unto Allah is the final ending.
Unto God belongeth the kingdom of heaven and earth; and unto God shall be the return at the last day
And unto Allah belongs the sovereignty of the heavens and the earth, and unto Allah is the journeying
To Allah belongs the Kingdom of the heavens and the earth. To Him is the arrival
God's, the Kingdom of the Heavens and of the Earth: and unto God the final return
And to Allah belongs the dominion of the heavens and the earth, and towards Allah is the Returning Place
And to God belongs the dominion of the heavens and the earth. And to God is the Homecoming.
To Allah belongs the dominion of Heaven and Earth, and to Allah is the final goal.
To Allah belongs the kingdom of the heavens and the earth; and towards Allah lies the final goal
The kingdom of the heavens and the earth belongs to Allah alone, and all shall have to return to Him
And Allah’s is the kingdom of the heavens and the earth, and to Allah is the eventual coming
Did you not consider that Allah is He Whom do glorify all who are in the skies and the earth and the birds (too) with wings spread out? Each one knows its worship (method of submission for close association with Allah) and its glorification (method of being occupied obeying Allah's orders). And Allah is the Knower of that which they do. obeying Allah's orders). And Allah is the Knower of that which they do.
And to Allah belongs the absolute sovereignty over the heavens and the earth, and to Allah is the final destination
And to Allah alone belongs the sovereignty of all the heavens and the earth and to Him will all return
And to God is the sovereignty of the heavens and the Earth, and to God is the final destiny
And to God is the sovereignty of the heavens and the earth, and to God is the final destiny
And to God is the sovereignty of the heavens and the earth, and to God is the final destiny.
And to God (is) the skies'/space's and the earth's/Planet Earth's ownership/kingdom , and to God (is) the end/destination
for, God’s is the dominion over the heavens and the earth, and with God is all journeys’ end
And to Allah is the Kingdom of the heavens and the earth; and to Allah is the Destiny
And unto Allah belongeth the Sovereignty of the heavens and the earth, and unto Allah is the journeying
To God belongs the kingdom of the heavens and the earth, and to Him do all things return
To Allah belongs the Kingdom of the heavens and the earth, and towards Allah is the final return
Unto Allâh belongs the (absolute) sovereignty of the heavens and of the earth, and to Allâh is the definitive course..
The domain of the heavens and the earth belongs to Allah, and to Allah is the return journey (of all humans)
Unto Allâh belongs the (absolute) sovereignty of the heavens and of the earth. And to Allâh is the final return.
And to Allah alone belong the sovereignty, the supreme dominion and supreme controlling power of the heavens and the earth; and to Him is the end and the purpose for which all are destined
Allah controls the Heavens and the Earth, and to Him is the final return.
To Allah ˹alone˺ belongs the kingdom of the heavens and the earth. And to Allah is the final return.
And to Allah belongs the kingdom of the heavens and the earth, and to Allah is the journey.
It is God who has sovereignty over the heavens and the earth. To God shall all return
To GOD belongs the sovereignty of the heavens and the earth, and to GOD is the final destiny.
To God belongs the dominion of the heavens and the earth, and to God [all things] ultimately return.
To God belongs the dominion of the heavens and the Earth, and to God [all things] ultimately return.
And for Allah is the skies kingdom and the earth, and to Allah is the destiny.
And unto Allah belongs the dominion of the heavens and the earth, and unto Allah is the ultimate return (of all)
To God belongs the dominion over the heavens and the earth, and to God shall all return.
And unto Allah belongs the Dominion of the heavens and the earth, and unto Allah is marching everything
And Allah's is the kingdom of the heavens and the earth, and to Allah is the eventual coming
And to ALLAH belongs the Kingdom of the heavens and the earth, and to ALLAH shall be the return
And unto God belongs sovereignty over the heavens and the earth, and unto God is the journey’s end
And to Allah belongs the kingdom of the heavens and the earth; And to Allah is the final goal (of all)
The sovereignty of the heavens and the earth belongs to God, and to God is the final return.
To God belongs the dominion of the heavens and the earth, and to God is the ultimate return
And to Allah belongs the dominion of the heavens and the earth, and to Allah is the destination
And God's is the kingdom of the heavens and the earth, and to God is the destination.
Yea, to God belongs the dominion of the heavens and the earth; and to God is the final goal (of all)
Yea, to Allah belongs the dominion of the heavens and the earth; and to Allah is the final goal (of all)
أَلَمۡ تَرَ أَنَّ ٱللَّهَ یُزۡجِی سَحَابࣰا ثُمَّ یُؤَلِّفُ بَیۡنَهُۥ ثُمَّ یَجۡعَلُهُۥ رُكَامࣰا فَتَرَى ٱلۡوَدۡقَ یَخۡرُجُ مِنۡ خِلَـٰلِهِۦ وَیُنَزِّلُ مِنَ ٱلسَّمَاۤءِ مِن جِبَالࣲ فِیهَا مِنۢ بَرَدࣲ فَیُصِیبُ بِهِۦ مَن یَشَاۤءُ وَیَصۡرِفُهُۥ عَن مَّن یَشَاۤءُۖ یَكَادُ سَنَا بَرۡقِهِۦ یَذۡهَبُ بِٱلۡأَبۡصَـٰرِ ٤٣
Do you not see that God drives the clouds, then gathers them together and piles them up until you see rain pour from their midst? He sends hail down from [such] mountains in the sky, pouring it on whoever He wishes and diverting it from whoever He wishes- the flash of its lightning almost snatches sight away
Don’t you see that Allah drives the clouds, then joins them together, then makes them into a heap of layers, and you see the rain comes forth from between them? He sends down hail like mountains from the sky, and strikes with them whom He wills, and averts from them whom He wills. The flash of its lightning nearly takes away the sight.
Beholdest thou not that Allah driveth a cloud along, then combineth it, then maketh it a heap, and then thou beholdest the fine rain come forth from the interstices thereof? And He sendeth down from the heaven mountains wherein is hail, then afflicteth therewith whomsoever He will, and averteth it from whomsoever He will: wellnigh the flash of His lightening taketh away the sights
Have you not seen that God drives the clouds, then joins them together and puts them fold on fold. Then you see the rain fall through them; and He sends down hail from the sky where there are mountains of it, and strikes those with it whom He will, and wards it off from whomsoever He please. His lightning could snatch away their eyes
Did you not see how Allah drives the clouds (ideas) then joins them (unifies them with wisdom) then piles them into layers (the system and order)! Thus you will see rain (grace) pouring from among them... (A cloudburst of the knowledge of the reality) will pour out from the mountainous masses of clouds (source of grace)... He will make it fall upon whom He wills and turn it away from whom He wills! The intense flash of His lightning (a sudden epiphany pertaining to the Absolute Essence in one’s consciousness) will nearly make the observable unobservable!
Do you not see that Allah propels the clouds then makes them coalesce then heaps them up, and then you see the rain come pouring out of the middle of them? And He sends down mountains from the sky with hail inside them, striking with it anyone He wills and averting it from anyone He wills. The brightness of His lightning almost blinds the sight.
Have you not regarded that Allah drives the clouds, then He composes them, then He piles them up, whereat you see the rain issuing from its midst? And He sends down from the sky hail, out of the mountains that are in it, and He strikes with it whomever He wishes, and turns it away from whomever He wishes. The brilliance of its lightening almost takes away the sight
Do you not see that God gently drives the clouds, then joins them together, (completing the formation of a circuit between them,) and then turns them into a thick mass, and consequently you see rain-drops issue out of their midst. He sends down hail out of snow-laden mountains (of clouds) from the sky, and smites with it whom He wills and averts it from whom He wills. The flash of the lightning almost takes away the sight
Have you not seen that Allah drives the clouds steadily then He draws them together and then He makes them piled up so that you can see the rain pouring forth from their midst? And He sends down clouds (looking) like mountain, wherein is hail and He smites with them whom He pleases and averts them from whom He pleases. The (brilliant) flash of its lightening almost snatches away the sight (rendering the eyes sometimes blind)
'hast thou not seen how God drives the clouds, then composes them, then converts them into a mass, then thou seest the rain issuing out of the midst of them? And He sends down out of heaven mountains, wherein is hail, so that He smites whom He will with it, and turns it aside from whom He will; wellnigh the gleam of His lightning snatches away the sight
Do you not see that God gently drives the clouds, then joins them together then makes them a pile, then you see the raindrops come out from within it, and He sends down hail that are within the mountains (of clouds) from the sky, then He strikes anyone He wants with it, and turns it away from anyone He wants, and the flash of its lightning almost takes away the sight (and blinds people)?
Do you not see that God raises the clouds, then unites them together, then concentrates them and let them shower their rain? He is the One Who sends the hail from the mountains of clouds, hurting whoever He wants and sparing whoever He wants. Look at the lightning sent from the same clouds which almost blinds the eyes
Do you not see that God makes the clouds move gently, then joins them together, then make them into a heap? Then you will see rain come out from their center, and He sends down from the sky, mountain masses of clouds which holds hail. He strikes with it whom He pleases and He turns it away from whom He pleases. And the vivid flash of His lightning nearly blinds the sight
Have you not seen how Allah propels clouds, then brings them together, then piles them up in heaps so you see rainfall coming out of its midst? And He sends down from the sky—from mountains in it— some hail, striking with it whomever He wills and diverting it from whomever He wills? The flash of its lightening almost does away with the sight(s).
Hast thou not seen that God drives the clouds, and then re-unites them, and then accumulates them, and thou mayest see the rain coming forth from their midst; and He sends down from the sky mountains with hail therein, and He makes it fall on whom He pleases, and He turns it from whom He pleases; the flashing of His lightning well-nigh goes off with their sight
Have you not seen that Allah slowly transports the clouds, then gathers them together, then heaps them together, so you see the rain coming forth from between them? And from the sky He sends down hail from the mountains of ice, then sends them upon whomever He wills, and averts them from whomever He wills; it is close that the flash of its lightning take away the eyesight
Have you not seen that Allah draws a cloud, then He puts it together, then He reduces it into a pile and then you see the rain coming out from between it and He sends down from the heaven from mountains therein from hail with which He strikes whom He pleases and averts from whom He pleases. The brilliance of its lightning almost nearly snatches away the sights.
Dost thou not see that God gently driveth forward the clouds, and gathereth them together, and then layeth them on heaps? Thou also seest the rain, which falleth from the midst thereof; and God sendeth down from heaven as it were mountains, wherein there is hail; He striketh therewith whom He pleaseth, and turneth the same away from whom He pleaseth: The brightness of his lightning wanteth but little of taking away the sight
Have you not seen how Allah drives the clouds gently, and then gathers them together, then heaps them up (or layers them)? Then you may see the rain coming forth from their midst; and He sends down from the sky mountainous masses wherein is hail; He smit
Have you not seen how Allah drives the clouds, then gathers them and converts them into a mass, then you see rain coming from the midst of them? And He sends down out of heaven mountains in which there is hail, pelting with it whom He will, and turning it away from whom He will. The flash of its lightning almost snatches away the sight
Hast thou not seen that God driveth clouds lightly forward, then gathereth them together, then pileth them in masses? And then thou seest the rain forthcoming from their midst; and He causeth clouds like mountains charged with hail, to descend from the heaven, and He maketh it to fall on whom He will, and from whom He will He turneth it aside. - The brightness of His lightning all but taketh away the sight
Don’t you see that Allah moves up the clouds, then creates a union between it, then makes it piled up, then you see rain-water makes an exit from in between it? And he sends down from towards the sky, from the mountains — therein is of (frozen, stored) ice. Then He reaches with it whom He thinks proper and diverts it away from whom He thinks proper. It appears that the vivid flash of its (i.e., the clouds’) lightning will pass away alongwith the eyes (i.e., the lightning flash will damage and blind the eye-sights of people)
Hast thou not considered how God propels clouds and, again, brings what is between them together? Again, He lays them into a heap. Thou hast seen the rain drops go forth in the midst. And He sends down from the heaven mountains of rain in which there is hail. And He lights it on whom He wills and turns away from it whom He wills. The gleams of His lightning almost take away the sight.
Do you not see that Allah guides the clouds, and then He joins them together and makes them into a mass? Do you see rain issue from their midst? He sends down from the sky mountainous masses wherein is hail. He strikes with it whom He pleases, and He averts it from whom He pleases. The vivid flash of lightning nearly blinds the sight.
Do you not see that Allah makes the clouds move gently, then joins them together, then piles them up in masses, then you see the rain coming from inside them? He also sends down hail from the clouds that look like mountains in the sky, afflicting therewith whom He wills and turning it away from whom He pleases; the flash of His lightning almost takes away sight
Do you not observe that Allah makes the cloud move gently then joins its pieces together: then gathers it into a mass of thick cloud: then you see that rain-drops fall down from its midst: and He sends down hail out of the high up mountains in the heaven: then He smites with it whom He wills and turns it away from whom He pleases: then a flash of lightning from it dazzles the eyes
Seest thou not that Allah drives along the clouds, then gathers them together, then piles them up, so that thou seest the rain coming forth from their midst? And He sends down from the heaven (clouds like) mountains, wherein is hail, afflicting therewith whom He pleases and turning it away from whom He pleases. The flash of His lightning almost takes away the sight
And Allah's is the kingdom of the skies and the earth and towards Allah is the destination.
Do you not see that Allah makes the cloud move, and then creates a bond within it, and then turns it into a mass, and you see the rain coming out from its midst?hAnd He sends down hail from mountains (of clouds) in the sky afflicting therewith whom He pleases and turning it away from whom He pleases. Flash of His lightning could be so intense as to make one blind
Have you not seen that Allah is the One Who drives the cloud (first) gently, then joins its (various pieces) together, and then forms them into layers upon layers? Then you see that from spaces between them rain issues forth and falls down. And He sends down hail from the clouds (looking) like snow-covered mountains in the same sky (i.e., atmosphere). And then He throws it down upon whom He wills and turns it away from whom He likes. (Moreover, He creates lightning from the same clouds.) It seems as if the flash of the lightning (of clouds) would (dazzle their eyes and) snatch their sight away
Do you not see that God drives the clouds, then He gathers them together, then He piles them upon each other, then you see the soft rain coming out of them And He sends down hail from the sky from the mountains to afflict whomever He wills, and He diverts it from whomever He wills, the brightness of the snow almost blinds the eyes
Do you not see that God drives the clouds, then He joins them together, then He makes them into a stack; so you see the soft rain coming out of them? And He sends down hail from the sky from mountains, so He strikes with it whoever He wills, and He diverts it from whoever He wills; the vivid flash of its lightning almost blinds the eyes.
Do you not see that God drives the clouds, then He joins them together, then He makes them into a stack; so you see the soft rain coming out of them? And He sends down hail from the sky from mountains, so He strikes with it whoever He wills, and He diverts it from whoever He wills; the vivid flash of its lightning almost blinds the eyes.
Do you not see/understand that God drives/eases gently clouds, then He unites/joins between it, then He makes it piled/accumulated , so you see the rain emerges from in between and around it, and He descends from the sky from mountains in it from hail , so He strikes with it whom He wills/wants , and He diverts it from whom He wills/wants, its lightning's shine/flash almost eliminates with the eye sights/knowledge
Art thou not aware that it is God who causes the clouds to move onward, then joins them together, then piles them up in masses, until thou can see rain come forth from their midst? And He it is who sends down from the skies, by degrees, mountainous masses [of clouds] charged with hail, striking therewith whomever He wills and averting it from whomever He wills, [the while] the flash of His lightning well-nigh deprives [men of their] sight
Have you not seen that Allah wafts clouds, thereafter joins them together, thereafter makes them accumulated, then you see the raindrops coming out of the midst of them? And He keeps sending down from the heaven mountains, wherein is hail. So He afflicts with it whomever He decides and turns it about from whomever He decides. The splendor of His lightning almost goes away with (i.e., takes away) the beholdings (i.e., eyesights)
Hast thou not seen how Allah wafteth the clouds, then gathereth them, then maketh them layers, and thou seest the rain come forth from between them; He sendeth down from the heaven mountains wherein is hail, and smiteth therewith whom He will, and averteth it from whom He will. The flashing of His lightning all but snatcheth away the sight
Do you not see that God moves the clouds gently, brings them together, piles them up, and then you can see the rain coming from them. He sends down hailstones from the mountains in the sky. With them He strikes or protects from them whomever He wants. The lightening can almost take away the sight
Do you not realize that Allah drives the clouds, then joins them together, then turns them into a heap? Then you see the rain coming out from their midst. He sends down from the sky mountains (of clouds) having hail in them, then He afflicts with it whomsoever He wills and turns it away from whomsoever He wills. The flash of its lightning seems to snatch away the eyes
Do you not see that Allâh drives the clouds? Then He gathers them together, then makes them layers, and then you see the rain coming out of them. He sends down out of the sky mountains (of clouds), wherein is hail, and He strikes with it whom He wills, and averts it from whom He wills. . The flash of its Lightning almost snatches away the sight.
Do you not observe? Allah shoves the clouds gently, and brings several of them together into a pile. Then you see raindrops falling down from it. From the mountains, He raises the hailstorm into the sky and rains it down. With it, He strikes those He wants, while He spares others. The lightning flashes (of the storm) almost blind the vision
Do you not see that Allâh drives the clouds, then gathers them together, then makes them layers, and then you see the rain coming out of them? He sends down out of the sky mountains (of clouds), wherein is hail, and He strikes with it whom He wills and averts it from whom He wills. The flash of its Lightning almost snatches away the sight.
Do you not see that Allah directs the course of the clouds as they form and by the air in motion make them join together in one body, then He condenses them into a dense mass wherefore you see rain drops issue from their midst. And He causes the clouds to heap upon each other like towers of mountains* -as clearly seen from an airoplane- Charged with hail or frozen raindrops, He makes them fall in showers to assail whom He will and drives them away from whom He will. The brightness of lightning emitted between the groups of clouds or between the clouds and the ground almost snatches away or blinds the sight
Haven’t you considered how Allah moves the clouds along, joins them together, then piles them up until you see rain pouring from them. On mountains, He sends down from the sky hailstones that strike whomever He wills and spare whomever He wills; and the flash of its lightning nearly takes away one’s sight.
Do you not see that Allah gently drives the clouds, then joins them together, piling them up into masses, from which you see raindrops come forth? And He sends down from the sky mountains ˹of clouds˺ loaded with hail, pouring it on whoever He wills and averting it from whoever He wills. The flash of the clouds’ lightning nearly takes away eyesight.
Do you not see that Allah makes clouds move, then combines them, then turns them into stacks, then you see the precipitation emerge from within, and He sends it down from the sky from towering clouds containing hailstone and afflicts with it whom He pleases and withholds it from whom He pleases; its flash of lightning almost blinds the eyes.
Do you not see how God drives the clouds, then gathers and piles them up in masses through which you see the rain pour down in torrents? And from heaven‘s mountains He sends down the hail, pelting with it whom He will and turning it away from whom He pleases. The flash of His lightning almost snatches out men‘s eyes
Do you not realize that GOD drives the clouds, then gathers them together, then piles them on each other, then you see the rain coming out of them? He sends down from the sky loads of snow to cover whomever He wills, while diverting it from whomever He wills. The brightness of the snow almost blinds the eyes
Do not you see that God drives the clouds, then brings them together, and then piles them into heaps until you see rain come pouring from them? He sends down from the sky mountains [of clouds] filled with hail, striking with it whom He wills and averting it from whom He wills. The flash of its lightening almost blinds the eyes.
Do not you see that God drives the clouds, then brings them together, and then piles them into heaps until you see the rain come pouring from them? He sends down from the sky mountains [of clouds] filled with hail, striking with it whom He wills and averting it from whom He wills. The flash of its lightening almost blinds the eyes.
Have you not seen that Allah propels clouds, then He concords between it, then He makes it cumulus, so you see the heavy rain exit from through it. And He sends down from the sky, among mountains [of clouds] within which is hail, so He inflicts with it whom He wills and averts it about whom He wills. The flash of its lightning almost takes away the sight.
Have you not seen that Allah drives gently the clouds, then joins them together, then converts them into a mass, and you see the rain coming forth from the midst of thema And He sends down from the heaven from the (clouds like) mountains wherein is hail, afflicting therewith whom He pleases, and turning it away from whom He pleases. The flash of its lightning well-nigh blinds the sight
Are you not aware that it is God who causes the clouds to move onwards, then joins them together, then piles them up in masses, until you can see rain come forth from their midst. He it is who sends down from the skies mountainous masses charged with hail, striking with it whom He wills and averting it from whom He wills. The flash of His lightning well- nigh deprives people of their sight.
Have you not seen how Allah drives the clouds, then gathers them, then makes them layers, and then you see the rain coming forth from them? He sends down, from the heights, hail and loads of snow to cover some ground and leave some uncovered, according to His Laws. The flashes of lightning and the brightness of the snow dazzle the sight, all but snatching it away. (2:19-20)
Do you not see that Allah drives along the clouds, then gathers them together, then piles them up, so that you see the rain coming forth from their midst? And He sends down of the clouds that are (like) mountains wherein is hail, afflicting therewith whom He pleases and turning it away from whom He pleases; the flash of His lightning almost takes away the sight
Seest thou not that ALLAH drives the clouds slowly, then joins them together, then piles them up so that thou seest rain issue forth from the midst thereof? And HE sends down from the sky clouds like mountains wherein is hail, and HE smites therewith whom HE pleases, and turns it away from whom HE pleases. The flash of its lightning may well-nigh take away the sight
Has thou not considered that God drives the clouds, then joins them together, then makes them as a heap, and then thou seest the rain come forth from amid them? And He sends down from the sky—from the mountains [of clouds] therein—hail, wherewith He smites whomsoever He will, and which He turns away from whomsoever He will. The flash of His lightning well-nigh takes away sight
Do you not see that Allah makes the clouds move slowly, then gathers them together, then makes them into a heaps of layers? Then you see the rain come out from their middle. And He sends down from the sky vast volumes (of dark clouds) in which is hail: He hits with it whom He pleases and He turns it away from whom He pleases. The clear (distinct) flash of His lightning that almost blinds the sight
Didn’t you see how God drives the clouds, gathers them, then stacks them up? From within their midst, you see raindrops emerge. He sends down abundant hail from the sky, striking with it whom He wills and averting it from whom He wills. The flash of its lightning almost snatches away the sight.
Have you not seen how God propels the clouds, then brings them together, then piles them into a heap, and you see rain drops emerging from its midst? How He brings down loads of hail from the sky, striking with it whomever He wills, and diverting it from whomever He wills? The flash of its lightening almost snatches the sight away
Do you not see that Allah drives clouds? Then He brings them together, then He makes them into a mass, and you see the rain emerge from within it. And He sends down from the sky, mountains [of clouds] within which is hail, and He strikes with it whom He wills and averts it from whom He wills. The flash of its lightening almost takes away the eyesight
Have you not seen that God drives a cloud, then unites between it, then makes it a heap, and you see the rain come forth from its midst? And He sends down from the sky mountains with hail therein, and He makes it fall on whom He wills, and He turns it from whom He wills; the flash of His lightning almost goes off with the sight.
Seest thou not that God makes the clouds move gently, then joins them together, then makes them into a heap? - then wilt thou see rain issue forth from their midst. And He sends down from the sky mountain masses (of clouds) wherein is hail: He strikes therewith whom He pleases and He turns it away from whom He pleases, the vivid flash of His lightning well-nigh blinds the sight
Seest thou not that Allah makes the clouds move gently, then joins them together, then makes them into a heap? - then wilt thou see rain issue forth from their midst. And He sends down from the sky mountain masses (of clouds) wherein is hail: He strikes therewith whom He pleases and He turns it away from whom He pleases, the vivid flash of His lightning well-nigh blinds the sight
یُقَلِّبُ ٱللَّهُ ٱلَّیۡلَ وَٱلنَّهَارَۚ إِنَّ فِی ذَ ٰلِكَ لَعِبۡرَةࣰ لِّأُو۟لِی ٱلۡأَبۡصَـٰرِ ٤٤
God alternates night and day- there truly is a lesson in [all] this for those who have eyes to see
Allah causes to alternate the night and the Day. Truly, there is indeed a lesson in this for those who have insight.
Allah turneth the night and the day over and over; verily therein is a lesson for men of insight
It is God who alternates night and day. There is surely a lesson in this for men of sight
Allah transforms the night and day into one another (the alternation between intrinsic and extrinsic observation)! Indeed, there is wisdom in this for those with insight.
Allah revolves night and day. There is surely a lesson in that for people with inner sight.
Allah alternates the night and the day. There is indeed a moral in that for those who have insight
God turns about the night and the day. Surely in that is a lesson for those who have the power of seeing
Allah sets the cycle of the night and the day. Surely, in this (law of retardation and acceleration working in this phenomenon of nature) is indeed a lesson (about the spiritual evolution of a human being) for those possessed of understanding
God turns about the day and the night; surely in that is a lesson for those who have eyes
God alternates night and day. Indeed, there is a lesson in that for those who have insight.
God alternates night and the day. In this alone, there are lessons for those who have inquisitive mind (to discover the rotation of the earth and appreciate the power which makes the earth turn around its axel.
It is God Who alternates the night and the day, indeed in these things are an instructive similitude for those who have vision
Allah alternates night and day. Indeed, in that is a lesson for those endowed with sight(s).
God interchanges the night and the day; verily, in that is a lesson to those endowed with sight
Allah alternates the day and the night; indeed in this is a lesson for those who can perceive
Allah causes the night and the day to alternate. Truly in that is a lesson for those who are endowed with sight.
God shifteth the night, and the day: Verily herein is an instruction unto those who have sight
Allah alternates the night and the day. Verily, in all these things is a lesson to those endowed with vision
Allah turns about the night and the day (to succeed one another); surely, in this there is a lesson for those who have eyes
God causeth the day and the night to take their turn. Verily in this is teaching for men of insight
Allah interchanges the night and the day. Truly, in these is indeed a lesson for the possessors of the sights
God turns around and around the nighttime and the daytime. Truly, in this is a lesson for those imbued with insight.
Allah alternates the night and the day. Truly, in that is a lesson for those who have vision.
Allah alternates the night and the day; there is indeed a lesson in it for those who possess insight
He alternates the day and the night: there is indeed a lesson in it for those who have observing eyes
Allah causes the night and the day to succeed one another. Surely there is a lesson in this for those who have sight
Did you not consider that (it is) Allah (Who) causes the driving of the clouds then the unification between them, then He makes them a heap, so you see the rain coming out of the spaces in between them, and He causes (the rain) to be sent down from the sky, from the mountainous volumes therein of coolness , then He causes it to fall on whom He wills and turns it away from whom He wills, the flash of His lightning almost takes away the sights.
Allah rotates the night and the day. Therein, certainly indeed, there is food for thought for those with insight
(And) Allah turns about the night and the day (over each other). Surely, there is (great) guidance in it for those who have reason and insight
God rotates the night and the day. In that is a lesson for those who have insight
God rotates the night and the day. In that is a lesson for those who have insight
God rotates the night and the day. In that is a lesson for those who have insight.
God turns the night and the daytime, that truly in that (is) an example/warning (E) to (those) of the eye sights/knowledge
It is God who causes night and day to alternate: in this [too], behold, there is surely a lesson for all who have eyes to see
Allah turns about (i.e., alternates) the night and the day-time. Surely in that is indeed a lesson for the ones endowed with beholdings
Allah causeth the revolution of the day and the night. Lo! herein is indeed a lesson for those who see
God alternates the night and the day. In this there is a lesson for the people of understanding
Allah alternates the night and the day. Surely, in that there is a lesson for those who have eyes to see
Allâh makes the night and the day to revolve. Certainly in that is a lesson for those who have insight.
Allah alternates the night and the day. Surely, there is a lesson in this for those with insight
Allâh makes the night and the day to revolve. And most certainly in that there is a lesson for those who have insight.
Allah is He Who causes the day and the night to succeed one another or occur in alternation. This is indeed an instructive example, a great incitement and a lesson to those of intellect who open their minds' eyes and lift to Allah their inward sight
Allah causes the succession of night and day; in that are lessons for people of insight.
Allah alternates the day and night. Surely in this is a lesson for people of insight.
Allah alternates the night and day, for in that is a lesson for those who see.
God makes the night succeed the day: surely in this there is a lesson for the clear-sighted
GOD controls the night and day. This should be a lesson for those who possess eyes.
God revolves night and day. In [all] this is a lesson for those who are insightful.
God revolves around the night and the day. In [all], this is a lesson for those who are insightful.
Allah overturns the night and the day. Surely in that, is an admonition for the possessors of the sights.
Allah alternates the night and the day; verily there is a lesson in this for those with sight
It is God who causes night and day to alternate. In this too there is surely a lesson for all who have eyes to see.
Allah causes the revolution of the night and the day. Herein indeed is a lesson for men and women of vision and understanding. (Of straying and guidance, of death and life, of calculating time, of rest and work etc.
Allah turns over the night and the day; most surely there is a lesson in this for those who have sight
ALLAH alternates the night and the day. Therein, surely, is a lesson for those who have eyes
God alternates the night and the day. Truly in that is a lesson for those possessed of sight
It is Allah Who causes the night and the day to succeed (to search and to overtake) each other: Surely, in these things, there is a teaching for those who can see (and search)
God alternates the night and the day. In this, there is a lesson for those who have insight.
God alternates the night and the day. In that is a lesson for those who have insight
Allah alternates the night and the day. Indeed in that is a lesson for those who have vision
God turns about the night and the day. Indeed, in that surely is a lesson for the possessors of eyes.
It is God Who alternates the Night and the Day: verily in these things is an instructive example for those who have vision
It is Allah Who alternates the Night and the Day: verily in these things is an instructive example for those who have vision
وَٱللَّهُ خَلَقَ كُلَّ دَاۤبَّةࣲ مِّن مَّاۤءࣲۖ فَمِنۡهُم مَّن یَمۡشِی عَلَىٰ بَطۡنِهِۦ وَمِنۡهُم مَّن یَمۡشِی عَلَىٰ رِجۡلَیۡنِ وَمِنۡهُم مَّن یَمۡشِی عَلَىٰۤ أَرۡبَعࣲۚ یَخۡلُقُ ٱللَّهُ مَا یَشَاۤءُۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرࣱ ٤٥
and God created each animal out of [its own] fluid: some of them crawl on their bellies, some walk on two legs, and some on four. God creates whatever He will; God has power over everything
Allah has created every moving living creature from water. Of them there are some who creep on their bellies, of them some who walk on 2 legs, and of them some who walk on 4. Allah creates what He wills. Surely! Allah is powerful over everything.
Allah hath created every moving creature of water; of them is one that walketh upon his belly. and of them is one that walketh upon its two feet; and of them is one that walketh upon four. Allah createth whatsoever He listeth; verily Allah is over everything Potent
God created every moving thing from water: One crawls on its belly, one walks on two legs, another moves on four. God creates whatsoever He will. Indeed God has power over everything
Allah has created every creature (animate being) from water... Some of them crawl upon their bellies; others walk on two legs and others on four... Allah creates what He wills... Indeed, Allah is Qadir over all things.
Allah created every animal from water. Some of them go on their bellies, some of them on two legs, and some on four. Allah creates whatever He wills. Allah has power over all things.
Allah created every animal from water. Among them are some that creep upon their bellies, and among them are some that walk on two feet, and among them are some that walk on four. Allah creates whatever He wishes. Indeed Allah has power over all things
God has created every living creature from water. Among them are such as move on their bellies, and such as move on two legs, and such as move on four. God creates whatever He wills. Surely, God has full power over everything
And Allah has created every animal from water. Some of them move upon their bellies and some move upon two feet and some among them move upon four. Allah creates what He please. Verily, Allah is Possessor of every power to do what He will
God has created every beast of water, and some of them go upon their bellies, and some of them go upon two feet, and some of them go upon four; God creates whatever He will; God is powerful over everything
And God created all creatures from water, and some of them walk on their bellies and some of them walk on two legs and some of them walk on four. God creates what He wants. Indeed, God is capable of everything.
God has originated every creature in the water (confirmation of the theory of the evolution.) Among them, some crawl on their bellies, some walk on their two legs, and some run using their four legs. Thus God creates whatever He wants and has power over everything
And God has created every animate creature from water. Of them there are some that crawl on their bellies, some that walk on two legs, and some that walk on four. God creates what He wills, for indeed God has power over all things
And Allah created every treading creature from water, so of them is one (kind) that treads upon its belly, and one (kind) that treads upon two legs, and one (kind) that treads upon four; Allah creates whatever He wills; Allah is indeed Powerful over everything.
And God created every beast from water, and of them is one that walks upon its belly, and of them one that walks upon two feet, and of them one that walks upon four. God creates what He pleases; verily, God is mighty over all
And Allah created every animal on earth, from water; so among them is a kind that moves upon its belly; and among them is a kind that moves upon two legs; and among them a kind that moves upon four legs; Allah creates whatever He wills; indeed Allah is Able to do all things
And it is Allah who has created every animal from water. And among them are such as move on their bellies and among them are such as move on two legs and among them are such as move on four. Allah creates what He pleases and truly Allah has power over everything.
And God hath created every animal of water; one of them goeth on his belly, and another of them walketh upon two feet, and another of them walketh upon four feet: God createth that which he pleaseth; for God is almighty
And Allah created every beast from water, and of them are some that creep upon their bellies, and some that walk upon two legs, and some walk upon four. Allah creates what He wills; verily, Allah has power over all things
Allah created everything that walks from water. Some creep upon their bellies, others walk on two feet, and others walk on four. Allah creates whatever He will. Allah is Powerful over everything
And God hath created every animal of water. Some go upon the belly; some go upon two feet; some go upon four feet. God hath created what He pleased. Aye, God hath power over all things
And Allah created every living and moving creature from water. So out of them is that who creeps on its belly; and of them is that who walks on two legs; and of them is that who moves on four (limbs). Allah creates what He thinks proper. Verily, Allah is All-Capable over all things
God created every moving creature from water. Among them there is what walks on its belly and of them there is what walks on two feet and of them there is what walks on four. God creates what He wills. Truly, God is Powerful over everything.
Allah has created every living creature from water. Among them are those that slide on their bellies, those that can each walk on two legs, and those that each walk on all four. Allah creates whatever He will. Truly, Allah has power over everything.
Allah has created from water every living creature: of them there are some that creep upon their bellies, some that walk on two legs, and yet some that walk on four; Allah creates what He pleases; surely Allah has power over everything
And Allah created every creature from a sort of water: of them some one crawls upon its belly: another walks on two legs and still another on four; Allah creates whatever He wills for He has power over everythin
And Allah has created every animal of water. So of them is tat which crawls upon its belly, and of them is that which walks upon two feet, and of them is that which walks upon four. Allah creates what He pleases. Surely Allah is Possessor power over all things
Allah causes the oscillation of the night and the day, in that there is certainly a lesson for those who have insight.
And Allah has created every living creature from water.Then, of them, is that which walks on its belly, and, of them, is that which walks on two feet, and, of them, is that which walks on four. Allah creates what He pleases. Allah does indeed have power over all things
And Allah has originated (the chemical genesis of) every moving creature from water. So, some of them creep on their bellies, some walk on two feet and some others on four. Allah creates what He wills. Surely, Allah has absolute power over everything
And God created every moving creature from water. So some of them move on their bellies, and some walk on two legs, and some walk on four. God creates whatever He wills. God is capable of all things
And God created every moving creature from water. So some of them move on their bellies, and some walk on two legs, and some walk on four. God creates whatever He wills. God is capable of all things
And God created every moving creature from water. So some of them move on their bellies, and some walk on two legs, and some walk on four. God creates whatever He wills. God is capable of all things.
And God created every/each walker/creeper/crawler from water, so from them who walks (moves) on its belly , and from them who walks on two feet, and from them who walks on four, God creates what He wills/wants , that truly God (is) on every thing capable/powerful
And it is God who has created all animals out of water; and [He has willed that] among them are such as crawl on their bellies, and such as walk on two legs, and such as walk on four. God creates what He will: for, verily, God has the power to will anything
And Allah created every beast of water; so of them (is a kind) that goes (Literally: walks) upon its belly; and of them (there is a kind) that goes upon two legs, and of them (a kind) that goes upon four. Allah creates whatever He decides; surely Allah is Ever-Determiner of everything
Allah hath created every animal of water. Of them is (a kind) that goeth upon its belly and (a kind) that goeth upon two legs and (a kind) that goeth upon four. Allah createth what He will. Lo! Allah is Able to do all things
God has created every living being from water: Some of them creep on their bellies; some walk on two feet and some of them walk on four legs. God creates whatever He wants. He has power over all things
Allah has created every moving creature from water. So, some of them move on their bellies; and some of them move on two legs, and some of them move on four. Allah creates what He wills. Surely, Allah is powerful over everything
Allâh has created every (living) creature from water. So of them is that which crawls upon its belly, of them is that which walks on two legs, of them is that which walks on four legs. Indeed, Allâh is capable of doing whatever He wills.
Allah has created all creatures from water. Some creep on their bellies, some walk on two legs and some on all four. Allah creates what He wants! Indeed, Allah has power over everything
Allâh has created every (living) creature from water. So of them is that which crawls upon its belly, of them is that which walks on two legs, of them is that which walks on four legs. Indeed, Allâh is Most Capable of doing whatsoever He desires.
And Allah created every animate being from water*. Some walk, moving or crawling with their bellies touching the ground -worms, reptiles- others are biped who walk on two feet -man and some animals- and others are quadruped which walk on four feet –mammals- Allah creates what He will, Allah is indeed Qadirun (Omnipotent) over all things
Moreover, Allah created every creature from water; some crawl on their bellies, others walk on two feet or on four. Allah creates whatever He wills. Allah has power over all things
And Allah has created from water every living creature. Some of them crawl on their bellies, some walk on two legs, and some walk on four. Allah creates whatever He wills. Surely Allah is Most Capable of everything.
And Allah created every creature from water; amongst them are those who crawl on their bellies, and amongst them are those who walk on two legs, and amongst them are those who walk on four. Allah creates what He pleases, for Allah is able to do anything.
God created every beast from water. Some creep upon their bellies, others walk on two legs, and others yet on four. God creates what He pleases. God has power over all things
And GOD created every living creature from water. Some of them walk on their bellies, some walk on two legs, and some walk on four. GOD creates whatever He wills. GOD is Omnipotent.
God has created every living creature from water. Some of them creep on their bellies, some walk on two legs, and some walk on four. God creates what He wills for God is surely able to do all things.
God has created every living creature from water. Some of them creep on their bellies, some walk on two legs, and some walk on four. God creates what He wills, for God is surely able to do all things.
And Allah created every moving creature from water. So, among them who walks on his belly, and among them who walks on two feet, and among them who walks on four. Allah creates whatever He wills. Surely Allah is over everything competent.
And Allah has created every animal from water; so of them is (a kind) that walks upon its belly and (a kind) that walks upon two legs and (a kind) that walks upon four. Allah creates what He pleases. Verily Allah is Ail-Powerful over every thing
God has created every animal from water; and among them are such as creep on their bellies, and such as walk on two legs, and others yet on four. God creates what He wills. Surely God has power over all things.
And Allah has created every living creature from water. (Life began in water 21:30). Some of them crawl on their bellies, some walk on two legs, and some walk on four. Allah creates things with a Purpose and according to His Laws. He has Supreme control over all things and events and verily, Allah is the Appointer of due measure of all things
And Allah has created from water every living creature: so of them is that which walks upon its belly, and of them is that which walks upon two feet, and of them is that which walks upon four; Allah creates what He pleases; surely Allah has power over all things
And ALLAH has created every animal from water. Of them are some that go upon their bellies, and of them are some that go upon two feet, and among them are some that go upon four. ALLAH creates what HE pleases. Surely, ALLAH has the power to do all that HE pleases
And God created every beast from water: among them are those that go upon their bellies, and among them are those that go upon two legs, and among them are those that go upon four. God creates whatsoever He will. Truly God is Powerful over all things
And Allah has made every animal from water: Of them, some slide on their abdomens; And some walk on two legs; And some walk on four (legs). Allah creates what He wills; For surely, Allah is Able (Khadir) to do all things
God created every living creature from water—some crawl on their bellies, some walk on two legs, and others on four. God creates whatever He wills, for He is capable of all things.
God created every living creature from water. Some of them crawl on their bellies, and some walk on two feet, and others walk on four. God creates whatever He wills. God is Capable of everything
Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent
And God created every creature from water, and of them is one that walks on its belly, and of them is one that walks on two feet, and of them is one that walks on four. God creates what He wills; indeed, God is powerful over everything.
And God has created every animal from water: of them there are some that creep on their bellies; some that walk on two legs; and some that walk on four. God creates what He wills for verily God has power over all things
And Allah has created every animal from water: of them there are some that creep on their bellies; some that walk on two legs; and some that walk on four. Allah creates what He wills for verily Allah has power over all things
لَّقَدۡ أَنزَلۡنَاۤ ءَایَـٰتࣲ مُّبَیِّنَـٰتࣲۚ وَٱللَّهُ یَهۡدِی مَن یَشَاۤءُ إِلَىٰ صِرَ ٰطࣲ مُّسۡتَقِیمࣲ ٤٦
We have sent verses that clarify the right path: God guides whoever He will to a straight path
Indeed We have sent down clarifying Verses (the Qur’an). Allah guides whom He wills to the Right Way.
Assuredly We have sent down revelations illuminating: and Allah guideth whomsoever He listeth unto a path straight
We have surely sent down clear signs. It is God who guides whom He will to the path that is straight
Indeed, We have revealed explanatory signs. Allah leads whom He wills to the straight path.
We have sent down Signs making things clear. Allah guides whoever He wills to a straight path.
Certainly We have sent down manifest signs, and Allah guides whomever He wishes to a straight path
Assuredly We have sent down Revelations which show the truth clearly and illuminate your way. God guides whom He wills to a straight path
We have certainly sent down revelations which explain the truth. And Allah guides him who desires (to be guided) to the exact straight path
Now We have sent down signs making all clear; God guides whomsoever He will to a straight path
We have certainly sent down clarifying verses, and God guides anyone He wants to a straight path.
Thus I have sent you My plains Revelations (which are easy to understand) to guide those whom I want to the straight path
We have indeed sent down signs that make things manifest, and God guides whom He wills to a way that is straight
Most surely, We have sent down clarifying signs, and Allah guides whomever He wills to a straight path.
Now have we sent down manifest signs, and God guides whom He pleases unto the right way
And We indeed sent down clear verses; and Allah may guide whomever He wills to the Straight Path
Truly We have revealed signs that make things clear and Allah guides whom He pleases to a path most upright.
Now have We sent down evident signs: And God directeth whom He pleaseth into the right way
We have, indeed, sent down revelations which make things (hidden) manifest, and Allah guides whom He pleases unto the Straight Way
We have sent down clarifying verses. Allah guides whom He will to a Straight Path
Now have we sent down distinct signs. - And God guideth whom He will into the right path
Surely, indeed We have sent down Ayaat [Signs (of Divine Wisdom)], Mubayyinat (that make things plain, manifest and clear). And Allah guides whom He thinks proper to the Permanent Path
Certainly, We caused manifest signs to descend. And God guides whom He wills to a straight path.
Truly, We have imparted clarifying signs, and Allah guides whom He will to the Straight Way.
We have indeed sent down revelations demonstrating the Truth, and Allah guides to the Straight Way whom He pleases
We have sent down Revelations that make the reality quite plain; however, Allah guides to the straight path whomsoever He pleases
We have indeed revealed clear messages. And Allah guides whom He pleases to the right way
And Allah created every moving creature from water, so among them is one that moves on its stomach and among them is one that walks on its two feet and among them is one that walks on four (legs). Allah creates what He wills, Allah certainly has power over everything.
We have certainly sent down Verses/signs making things clear, and Allah guides whom He pleases to the Right Path
We have indeed sent down clear and enlightening Revelations (through which) Allah guides whom He wills to the straight path
We have sent down to you clarifying revelations, and God guides whoever He wills to a straight path
We have sent down to you clarifying revelations, and God guides whoever He wills to a straight path
We have sent down to you clarifying revelations, and God guides whoever He wills to a straight path.
We had descended verses/evidences evident, and God guides whom He wills/wants to a straight/direct road/way
INDEED, from on high have We bestowed messages clearly showing the truth; but God guides onto a straight way [only] him that wills [to be guided]
Indeed We have already sent down demonstrably evident signs, and Allah guides whomever He decides to a straight Path
Verily We have sent down revelations and explained them. Allah guideth whom He will unto a straight path
We have revealed illustrious revelations. God guides to the right path whomever He wants
We have surely sent down enlightening verses, and Allah guides whom He wills to the straight path
Verily, We have sent down to you ‘Revelations’ which guide you (into all the truth). Thus, Allâh guides whom He wills into a straight path.
We have surely revealed the plain precise verses! Allah guides towards the straight path whom He wants
Verily, We have sent down to you irrefutable Signs. And Allâh guides whom He wills to a straight path.
We have sent down revelations featuring the spirit of truth guiding into all truth and conducts from want of spiritual and intellectual sight into enlightenment and illumination, and Allah guides whom He will to a path of righteousness
We revealed verses that clearly explain, and by them Allah guides anyone who wants to be guided towards a straight path.
We have indeed sent down revelations clarifying ˹the truth˺. But Allah ˹only˺ guides whoever He wills to the Straight Path.
We have already revealed clear signs, and Allah guides whom He pleases to a straight path.
We have sent down revelations demonstrating the Truth. God guides whom He will to a straight path
We have sent down to you clarifying revelations, then GOD guides whoever wills (to be guided) in a straight path.
We have indeed sent down messages clarifying everything. God guides to a straight path whoever wills [to be guided].
We have indeed sent down messages clarifying everything. God guides to a straight path whoever wills [to be guided].
We already sent down declaring verses, and Allah guides whomever He wills to a straight path.
Verily We have sent down revelations explanatory, and Allah guides whom He pleases unto a straight way
We have sent down revelations that make things manifest; and God guides onto a straight way him who wills [to be guided].
Verily, We have sent down Messages clearly showing the Truth, but Allah guides onto a Straight Path him who wishes to be guided
Certainly We have revealed clear communications, and Allah guides whom He pleases to the right way
WE have indeed sent down manifest Signs. And ALLAH guides whom HE pleases to the right path
We have indeed sent down clarifying signs, and God guides whomsoever He will unto a straight path
We have indeed sent down clear Signs that make things clear and Allah guides whom He wills to the Straight Path
We revealed enlightening revelations, and God guides whom He wills to a straight path.
We sent down enlightening revelations, and God guides whomever He wills to a straight path
We have certainly sent down distinct verses. And Allah guides whom He wills to a straight path
Surely, certainly We have sent down manifest signs, and God guides whom He wills to a straight way.
We have indeed sent down signs that make things manifest: and God guides whom He wills to a way that is straight
We have indeed sent down signs that make things manifest: and Allah guides whom He wills to a way that is straight
وَیَقُولُونَ ءَامَنَّا بِٱللَّهِ وَبِٱلرَّسُولِ وَأَطَعۡنَا ثُمَّ یَتَوَلَّىٰ فَرِیقࣱ مِّنۡهُم مِّنۢ بَعۡدِ ذَ ٰلِكَۚ وَمَاۤ أُو۟لَـٰۤىِٕكَ بِٱلۡمُؤۡمِنِینَ ٤٧
They say, ‘We believe in God and the Messenger; we obey,’ but then some of them turn away: these people are not true believer
They (hypocrites) say: “We believe in Allah and the Messenger (Muhammad) and we obey,” then some of them turn away thereafter, and those are not believers.
And they say: we have believed in Allah and in the apostle and we have obeyed; then there backslide a party of them thereafter: and these are not believers
They say they believe in God and the Prophet, and have come to believe, yet a section of them turns back even after this; and these are not believers
They say, “We have believed in Allah, who comprises our essential reality with His Names, and the Rasul (His command manifesting as His Rasul)” yet after having said this, a group of them will turn away! They are not believers!
They say, ´We have iman in Allah and in the Messenger and we obey.´ Then after that a group of them turn away. Such people are not muminun.
They say, ‘We have faith in Allah and His Apostle, and we obey.’ Then after that a part of them refuse to comply, and they do not have faith
They say, "We have believed in God and in the Messenger, and We have promised obedience (to both)," but then, after that a party among them turn away (contradicting their declaration by their attitudes and actions). Such are not believers
And (some of the) people say, `We believe in Allah and the Messenger and obey (them). But even after (professing) this a section of them (- the hypocrites) turn away. Such are no believers at all
They say, 'We believe in God and the Messenger, and we obey.' Then after that a party of them turn away; those -- they are not believers
And they say: “We have believed in God and the messenger, and we have obeyed.” Then some of them turn away after that, and they are not believers.
Some say: “We bear witness that we have chosen to believe in God and His Messenger and we are going to submit ourselves.” Soon after, however, a group of them forget their pledges. The latter are definitely not the believers
They say, “We believe in God and in the messenger, and we follow them.” But even after that, some of them turn away. They are not really believers
And they say, “We have attained faith in Allah and in the Messenger, and we have obeyed.” Then a group of them turn away afterwards, for in no way are those ever believers.
They will say, 'We believe in God and in the Apostle, and we obey.' Then a sect of them turned their backs after that, and they are not believers
And they say, "We have accepted faith in Allah and His Noble Messenger, and we obey"; then after that a group among them turns away; and they are not Muslims
And they say, “We believe in Allah and in the messenger and we obey” but then a party of them turns away after that. And those are not the believers.
The hypocrites say, we believe in God, and on his apostle; and we obey them: Yet a part of them turneth back, after this; but these are not really believers
They say, "We believe in Allah and in the Messenger, and we obey." But after that some of them turn their backs; they are not really believers
They say: 'We believe in Allah and the Messenger and obey. ' But a party of them turn away after this. Those are not believers
For there are who say "We believe on God and on the Apostle, and we obey;" yet, after this, a part of them turn back. But these are not of the faithful
And people say: “We have Believed in Allah and in the Messenger and we have obeyed.” Then a group of them turns away thereafter. And they are not with the Believers
And they say: We believed in God and the Messenger, and we obeyed. Again, a group of people among them turn away after this. And those are not of the ones who believe.
They say, “We believe in Allah and in the messenger, and we obey.” Even after that, however, some of them turn aside. They are not believers.
They say: "We believe in Allah and the Messenger and we obey," but no sooner do they utter these words than some of them turn their backs; these are no believers
These people say "We have believed in Allah and the Messenger and we have submitted"; but soon after this, some of them turn away (from obedience): such people are not true Believers
And they say: We believe in Allah and in the Messenger and we obey; then a party of them turn away after this, and they are not believers
We have indeed sent down clear signs, and Allah guides whom He wills to the straight path.
And they say, "We believe in Allah and in the Messenger and we obey." Then, after this, a section of them turns back. And these are not believers
And they say: ‘We have believed in Allah and the Messenger and we obey.’ Then, after (saying) this, a group of them turn away (from their affirmation). And (in fact) these people are not (at all) believers
And they Say: "We believe in God and in the messenger, and we obey," but a group of them turn away after that. These are not believers
And they say: "We believe in God and in the messenger, and we obey," but a group of them turn away after that. These are not believers
And they say: "We believe in God and in the messenger, and we obey," but a group of them turn away after that. These are not believers.
And they say: "We believed by God and with the messenger, and we obeyed." Then a group from them turns away from after that, and those are not with the believers
For, [many are] they [who] say, “We believe in God and in the Apostle, and we pay heed!” - but then, some of them turn away after this [assertion]: and these are by no means [true] believers
And they say, "We believe in Allah and in the Messenger, and we obey." Thereafter a group of them turn away even after that, and in no way are those ever the believers
And they say: We believe in Allah and the messenger, and we obey; then after that a faction of them turn away. Such are not believers
They say, "We have believed in God and the Messenger and we have obeyed them." Then a group of them turn away from their (belief). They are not believers
They say, .We have believed in Allah and in the messenger, and have adopted obedience., then a group from them goes back after all this. Those are no believers
They (Hypocrites) say: "We believe in Allâh and in the Messenger, and we do obey." Then a party of them turns away after this, such are not believers.
They (unbelievers) say, "We believe in Allah and His Messenger and we obey." But after that, some of them turn away. Those are not the believers
And they- (Hypocrites)- say: "We believe in Allâh and the Messenger, and we obey." Then a party of them turns away soon after this. These don’t live a life of Genuine Faith.
And they say: We have conformed to Allah's system of faith and worship and acknowledged His Messenger, recognized his mission and obeyed his principles and commands. Then some of them have second thoughts and their behaviour proves that their words together with their actions do not accord. They refrained from joining the faithful in serving Allah's cause They are not really faithful
People will say: “We believe in Allah and in the Messenger, and we obey,” but afterwards a group of them turns away: such people are not believers.
And the hypocrites say, “We believe in Allah and the Messenger, and we obey.” Then a group of them turns away soon after that. These are not ˹true˺ believers.
And they say: we believe in Allah and the messenger and obey, then a group of them turns away after that, and they are not believers.
They say: ‘We believe in God and the Apostle and obey.‘ But soon thereafter some among them turn their backs. Surely these are no believers
They say, "We believe in GOD and in the messenger, and we obey," but then some of them slide back afterwards. These are not believers.
Some declare, "We believed in God and the Messenger, and we obey," but then, a group of them turn away. Such people are not true believers.
Some declare, “We believed in God and the Messenger, and we obey,” but then, a group of them turn away. Such people are not true believers.
And they are saying, “We have believed with Allah and with the Messenger, and we obeyed,” then a team among them turns away after that. And those are not the believers.
And they say: 'We believe in Allah and in the Messenger, and we obey'. Then, after that, some of them turn away, these are not (really) believers
They say: 'We believe in God and in the Messenger, and we obey.' But then some of them turn away after this [assertion]. Surely these are not believers.
For, some people say, "We believe in Allah and the Messenger and we obey." Then after that a faction of them turns away. Such are not believers
And they say: We believe in Allah and in the messenger and we obey; then a party of them turn back after this, and these are not believers
And they say, `We believe in ALLAH and in the Messenger, and we obey;' then after that some of them turn away. Such are not believers at all
And they say, “We believe in God and in the Messenger, and We obey.” Then a group of them turn away thereafter, and believers they are not
They say, "We believe in Allah and in the Messenger (Muhammad) and we obey:" But even after (saying) that, some of them turn away: They are not (true) believers
They say, “We believe in God and the Messenger, and we obey.” But after that, some of them turn away; these are not believers.
And they say, 'We have believed in God and the Messenger, and we obey,' but some of them turn away afterwards. These are not believers
But the hypocrites say, "We have believed in Allah and in the Messenger, and we obey"; then a party of them turns away after that. And those are not believers
And they say, 'We believe in God and in the messenger, and We obey.' Then a party of them turn away after that. And those are not with the believers.
They say, "We believe in God and in the apostle, and we obey": but even after that, some of them turn away: they are not (really) Believers
They say, "We believe in Allah and in the messenger, and we obey": but even after that, some of them turn away: they are not (really) Believers
وَإِذَا دُعُوۤا۟ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِیَحۡكُمَ بَیۡنَهُمۡ إِذَا فَرِیقࣱ مِّنۡهُم مُّعۡرِضُونَ ٤٨
and when they are summoned to God and His Messenger in order for him to judge between them, some of them turn away
And when they are called to Allah and His Messenger (Muhammad) to judge between them, then some of them turn away.
And when they are called to Allah and His apostle that he may judge between them, lo! a party of them are averters
When they are called to God and His Prophet, that he may judge between them, a section of them turns away
And when they are called to Allah and His Rasul so that they may judge between them, you will see a group of them turn away.
When they are summoned to Allah and His Messenger, so that he can judge between them, a group of them immediately turn away.
When they are summoned to Allah and His Apostle that He may judge between them, behold, a part of them turn aside
When they are called to God and His Messenger so that the Messenger may judge between them, see how a party among them turn away in aversion
When they are summoned before Allah and His Messenger, that he may judge between them, lo! a party of them turn away
When they are called to God and His Messenger that he may judge between them, lo, a party of them are swerving aside
And when they are invited so that God and His messenger judge between them, suddenly some of them turn away.
When they are called tot he court of God so that His Messengers judge their cases, some of them turn away
When they are summoned to God and His messenger, in order that He may judge between them, behold, some of them refuse to come
And when they are called to Allah and His Messenger in order to judge between them, a group of them promptly disregards (it);
And when they are called to God and His Apostle to judge between them, lo! a sect of them do turn aside
And when called towards Allah and His Noble Messenger in order that the Noble Messenger may judge between them, thereupon a group among them turns away
And when they are summoned unto Allah and His messenger so that he may judge with wisdom between them, Lo! A party of them turns away.
And when they are summoned before God and his apostle, that He may judge between them; behold, a part of them retire
And when they appeal to Allah and His Messenger to judge between them, lo! A section of them is averse
And when they are called to Allah and His Messenger so that he judges between them, a party of them swerve away
And when they are summoned before God and His Apostle that He may judge between them, lo! a part of them withdraw
And when they were called towards Allah and His Messenger so that He may pronounce judgment about them, lo! A group amongst them behave as deviators
And when they were called to God and His Messenger to give judgment among them, then, a group of people among them are ones who turn aside.
When they are summoned to Allah and His messenger in order that He may judge among them, some of them refuse.
When such people are called to Allah and His Messenger that He may judge between them, behold! A party of them declines to come
When they are called to Allah and His Messenger so that the Messenger may judge between them, a party of them turns away
And when they are invited to Allah and His Messenger that he may judge between them, lo! a party of them turn aside
And they say, "We believe in Allah and in the messenger and we will obey," then a party from among them turns away after that (commitment), and those are not with the believers.
And when they are called to Allah and His Messenger that he may establish a rule of law among them, then a section of them turns away
And when they are called to Allah and His Messenger (blessings and peace be upon him) that he may judge between them, a party of them turn away (from appearing before the Messenger [blessings and peace be upon him])
And if they are invited to God and His messenger to judge between them, a party of them turn away
And if they are invited to God and His messenger to judge between them, a party of them turn away
And if they are invited to God and His messenger to judge between them, a party of them turn away.
And if they were called to God and His messenger to judge/rule between them, then a group from them (are) objecting/opposing
And [so it is that] whenever they are summoned unto God and His Apostle in order that [the divine writ] might judge between them, lo! some of them turn away
And when they are called to Allah and His Messenger that he (The Messenger) may judge between them, only then are a group of them veering away (from it)
And when they appeal unto Allah and His messenger to judge between them, lo! a faction of them are averse
When they are called to God and His Messenger so that they will judge among them, suddenly, some of them turn away
When they are summoned to Allah and His messenger that he (the messenger) may judge between them, in no time a group of them turns averse
When they are called to Allâh and His Messenger to judge between them, behold, a party among them are reluctant to go.
When they are called towards Allah and His messenger _ so he may settle their differences _ some of them reject and turn away
And when they are called to Allâh and His Messenger to judge between them, behold, a party among them are reluctant to go.
When asked to submit their reason to revelation and accept Allah and His Messenger as the arbiters who would judge between them, some of them object and express disapproval when they know they are losers
When they are summoned to Allah and his Messenger for judgement, a group of them objects.
And as soon as they are called to Allah and His Messenger so he may judge between them, a group of them turns away.
And when they are called to Allah and His messenger to judge between them, a group of them are opposed to it.
And when they are called to God and His apostle that he may judge between them, some among them turn away
When they are invited to GOD and His messenger to judge among them, some of them get upset.
When they are called to God and His Messenger to judge between them, some of them turn away,
When they are called to God and His Messenger to judge between them, some of them turn away
And if they are called to Allah and His Messenger, to judge between them, lo! a team from them are averting.
And when they are summoned unto Allah and His Messenger in order that he may judge between them, behold, some of them are averse
Whenever they are summoned to God and His Messenger in order that he might judge between them, some of them turn away;
And so it is that whenever they are called to Allah and His Messenger to judge between them, some of them turn away
And when they are called to Allah and His Messenger that he may judge between them, lo! a party of them turn aside
And when they are called to ALLAH and HIS Messenger that he may judge between them, lo ! a party of them turn away
And when they are called to God and His Messenger, that He may judge between them, behold, a group of them turn away
And when they are called to Allah and His Messenger (Muhammad), in order that he may judge between them, look! Some of them do not agree (to come)
When they are called to God and His Messenger to judge among them, some of them hesitate.
And when they are called to God and His Messenger, in order to judge between them, some of them refuse
And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal]
And when they are called to God and His messenger to judge between them, behold, a party of them turn aside.
When they are summoned to God and His apostle, in order that He may judge between them, behold some of them decline (to come)
When they are summoned to Allah and His messenger, in order that He may judge between them, behold some of them decline (to come)
وَإِن یَكُن لَّهُمُ ٱلۡحَقُّ یَأۡتُوۤا۟ إِلَیۡهِ مُذۡعِنِینَ ٤٩
If they were claiming their right, they would come willingly [to the Prophet]
But if the truth is with them, they come to him (Muhammad) with submission.
And if right had been theirs, they would have come to him readily
Had right been on their side they would have come to him submissively
Yet, if the truth is in their favor, they are quick to accept and obey it!
But if right is on their side, they come to him most submissively!
But if justice be on their side, they come compliantly to him
If the right be on their side, they come willingly in acceptance of it
But if (they consider that) the right is on their side they come to him running showing submission
but if they are in the right, they will come to him submissively
And if the truth is for them (they are right), they come to him obediently.
However, if the judgment is in their favor, they will happily accept it
But if the truth is on their side, they come to him promptly
but if the truth is in their favor, they come to Him in obedience.
But had the right been on their side they would have come to him submissively enough
And if the judgement is in their favour, they come towards it willingly
But if the right is in their favor, they will come to him in willing submission.
But if the right had been on their side, they would have come and submitted themselves unto Him
But had the right been on their side they would have come unto Him willingly enough
If the right is theirs, they would have hastened to him obediently
But had the truth been on their side, they would have come to Him, obedient
And if the just decision remains for them (i.e., it is favourable to them) they come to him as those who are willing and are in submission
But if they would be in the right, they would approach him as ones who are yielding.
If justice is on their side, however, they come to Him with all submission.
However, if they have the truth on their side, they come to him voluntarily
However, if the truth be on their side, they come towards the Messenger in all obedience
And if the right is on their side, they hasten to him in submission
And when they are invited towards Allah and His messenger that he may judge between them, then a party from among them turns away.
And if the truth lies on their side, they come to him obediently
And had they been in the right, they would have come fast to him (the Messenger [blessings and peace be upon him]) most submissively
However, if the judgment is in their favour, they come to it willingly with submission
But, if the judgment is in their favor, they come to him readily
But, if the judgment is in their favor, they come to him readily!
And if the truth/right (is) for them, they come to Him submissive/obedient
but if the truth happens to be to their liking, they are quite willing to accept it
And in case they truly (have a case), (Literally: they are in the right) they will come up to it compliant
But if right had been with them they would have come unto him willingly
If right was on their side, they would come quickly
And if the right is theirs, they would come to him as (if they are) submissive ones
However, when right is theirs, they come unto him promptly obedient.
(However) if the truth is in their favor, they feign obedience and accept (the decision)
However, when right is theirs, they come to him promptly obedient.
But when they know they are in the right and they shall justly win the case they do willingly submit
Had the decision been in their favour they would have submitted willingly.
But if the truth is in their favour, they come to him, fully submitting.
And if the right is in their favour they come to him voluntarily.
Had Truth been on their side they would have come to him in all obedience
However, if the judgment is in their favor, they readily accept it!
but if they think that the right is on their side, they then come to him [the Prophet] in prompt obedience.
but if they think that the right is on their side, they then come to him [the Prophet] in prompt obedience.
And if the right is for them, they come to him yielding in obedience.
Not available
but if the right is on their side, they come to him with all submission.
However, if the truth is on their side, they come to him in full submission
And if the truth be on their side, they come to him quickly, obedient
And if they consider the right to be on their side, they come to him running in submission
But if the right is theirs, they come unto Him submissively
But if the right is on their side, they (would) come to him (the Prophet) with all the submission (to listen and accept)
However, if the judgment is in their favor, they quickly accept it.
But if justice is on their side, they accept it willingly
But if the right is theirs, they come to him in prompt obedience
And if the truth is with them, they come to him submissively.
But if the right is on their side, they come to him with all submission
But if the right is on their side, they come to him with all submission
أَفِی قُلُوبِهِم مَّرَضٌ أَمِ ٱرۡتَابُوۤا۟ أَمۡ یَخَافُونَ أَن یَحِیفَ ٱللَّهُ عَلَیۡهِمۡ وَرَسُولُهُۥۚ بَلۡ أُو۟لَـٰۤىِٕكَ هُمُ ٱلظَّـٰلِمُونَ ٥٠
Do they have sickness in their hearts? Are they full of doubts? Do they fear that God and His Messenger might deal with them unjustly? No, it is they who are the unjust ones
Is there a disease in their hearts? Or do they doubt or fear lest Allah and His Messenger (Muhammad) should wrong them in judgment? Nay, it is they who are the wrongdoers.
Is in their hearts a disease? or doubt they? or fear they that Allah shall misjudge them, as also His apostle? Aye! these are the very wrong-doers
Is there a malady in their hearts, or they are deluded, or afraid that God and His Prophet would be unjust in dealing with them? Not so; they are themselves unjust
Are they devoid of healthy thoughts or have they fallen into doubt? Or do they fear Allah and His Rasul will be unjust to them? No, they are the very wrongdoers.
Is there a sickness in their hearts or do they have misgivings or do they fear that Allah and His Messenger will be unjust to them? No, it is simply that they are wrongdoers.
Is there a sickness in their hearts? Or do they have doubts or fear that Allah and His Apostle will be unjust to them? Rather it is they who are the wrongdoers
Is there a sickness in their hearts (that corrupts their will and character)? Or have they fallen prey to doubts? Or do they fear that God and His Messenger will deal unjustly with them? No, the truth is that they themselves are wrongdoers
Is it that their minds are diseased? Or do they suffer from doubts? Or do they fear that Allah and His Messenger will deal with them unjustly? Nay, (wrong are their misgivings,) it is they themselves who are the unjust
What, is there sickness in their hearts, or are they in doubt, or do they fear that God may be unjust towards them and His Messenger? Nay, but those -- they are the evildoers
Is there a disease in their hearts, or do they doubt, or are they afraid that God and His messenger deal unfairly about them? No, but they are the wrongdoers.
Are they sick? Do they still have doubts? Are they afraid that God and His Messenger will not judge them in fairness? The fact of the matter is, they are unjust people
Is it that there is a disease in their hearts, or do they doubt it, or do they fear that God and His messenger will deal unjustly with them? No, they behave wrongfully
Is there sickness in their hearts? Or have they doubted? Or do they fear that Allah may oppress them, or (that) His Messenger (may do so)? In fact, they themselves are the unjust.
Is there a sickness in their hearts, or do they doubt, or do they fear lest God and His Apostle should deal unfairly by them?- Nay, it is they who are unjust
Are their hearts diseased, or do they have doubts, or do they fear that Allah and His Noble Messenger will oppress them? In fact they themselves are the unjust
Is there a disease in their hearts or they have doubt or they fear that Allah and His messenger would wrong them. Nay it is they who are those who wrong their own souls.
Is there an infirmity in their hearts? Do they doubt? Or do they fear lest God and his apostle act unjustly towards them? But themselves are the unjust doers
Is there in their heart a disease, or do they doubt, or do they fear lest Allah and His Messenger should deal unjustly by them?- Nay, it is they who do wrong (or are unjust)
Is there a sickness in their hearts, or, are they in doubt? Do they fear that Allah and His Messenger will be unjust? No, but those they are the harmdoers
What! are they diseased of heart? Do they doubt? Are they afraid that God and His Apostles will deal unfairly with them? Nay, themselves are the unjust doers
Is there a disease in their hearts? Or they have developed doubt? Or they fear that Allah and His Messenger will show prejudice against them? Nay, those people: (it is) they themselves who are the transgressors
Is there a sickness in their hearts? Or were they in doubt? Or be they fearful that God and His Messenger will be unjust to them? Nay! Those, they are the ones who are unjust.
Is there a disease in their hearts, or do they doubt, or do they fear that Allah and His messenger will decide unjustly with them? No, they themselves do wrong.
Is there a disease in their hearts? Either they are skeptical, or else they fear that Allah and His Messenger will deny them justice. Nay! In fact they are the ones who are the wrongdoers
Are their hearts afflicted with the disease (of hypocrisy)? Or, are they in doubt? Or, do they fear that Allah and His Messenger will be unjust to them? In fact, they themselves are unjust
Is there in their hearts a disease, or are they in doubt, or fear they that Allah and His Messenger will deal with them unjustly? Nay! they themselves are the wrongdoers
And if the right (that is due to them) is on their side, they come to him being fast in obedience.
Is there in their hearts a disease, or are they in doubt, or do they fear that Allah and His Messenger will act wrongfully towards them? Nay! They themselves are the wrong-doers
Is there a disease (of hypocrisy) in their hearts? Or do they doubt (the majesty and glory of the Messenger)? Or do they fear that Allah and His Messenger (blessings and peace be upon him) will do them wrong? (Nay,) they themselves are the wrongdoers
Is there a disease in their hearts, or are they doubtful Or do they fear that God and His messenger would wrong them in the judgment In fact, they are the wrong doers
Is there a disease in their hearts, or are they doubtful? Or do they fear that God and His messenger would wrong them in the judgment? In fact, they are the wrong doers
Is there a disease in their hearts, or are they doubtful? Or do they fear that God and His messenger would wrong them in the judgment? In fact, they are the wrong doers.
Is there in their hearts/minds sickness/disease, or they became doubtful/suspicious, or they fear that God and His messenger be unfair/inequitable on (to) them? But those are the unjust/oppressive
Is there disease in their hearts? Or have they begun to doubt [that this is a divine writ]? Or do they fear that God and His Apostle might deal unjustly with them? Nay, it is [but] they, they who are doing wrong [to themselves]
Then is there sickness in their hearts, or do they suspect (Our judgment), or do they fear that Allah may encroach upon them, and His Messenger (may encroach)? No indeed, those are they who are the unjust
Is there in their hearts a disease, or have they doubts, or fear they lest Allah and His messenger should wrong them in judgment? Nay, but such are evil-doers
Are their hearts sick? Do they have doubts or are they afraid that God and His Messenger may do injustice to them? In fact, they, themselves, are unjust
Is there a malady in their hearts or do they have doubt or do they fear that Allah and His messenger will do injustice to them? Rather they themselves are the unjust
Is there a disease in their hearts? Or do they suspect or fear that Allâh and His Messenger would act unjustly with them? Nay, they are the ones who are grossly unfair and morally wrong.
Is there a disease in their hearts? Or do they mistrust? Do they suspect that Allah and His messenger would treat them unfairly? Of course not! In fact, it is they who are unjust
Is there a disease in their hearts? Or do they suspect or fear that Allâh or His Messenger would act unjustly with them? Nay, but it is they who have voluntarily and consciously abandoned Faith in favour of their own whims.
Do they reflect the morbidity inherent in their innermost being or do they doubt the Messenger's integrity or do they fear that Allah and His Messenger may deviate from the path of justice and from the principle of just dealing! No, but they are indeed the wrongful of actions
Is there sickness in their hearts? Or do they have doubts? Or are they afraid that Allah and His Messenger will deal with them unjustly? Such people are sinners
Is there a sickness in their hearts? Or are they in doubt? Or do they fear that Allah and His Messenger will be unjust to them? In fact, it is they who are the ˹true˺ wrongdoers.
Is there a disease in their hearts or are they in doubt or do they fear that Allah and His messenger would do them injustice? But they are the wrongdoers.
Is there a sickness in their hearts, or are they full of doubt? Do they fear that God and His apostle may deny them justice? Surely they are themselves the wrongdoers
Is there a disease in their hearts? Are they doubtful? Are they afraid that GOD and His messenger may treat them unfairly? In fact, it is they who are unjust
Is there a sickness in their hearts? Or are they in doubt? Or do they fear that God and His Messenger will be unjust to them? Rather, it is they who are the unjust.
Is there a sickness in their hearts? Or are they in doubt? Or do they fear that God and His Messenger will be unjust to them? Rather, it is they who are unjust.
Is there a disease in their cores? Or are they doubted? Or do they fear that Allah and His Messenger misjudge upon them? Nay, but those are the oppressors.
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Is there disease in their hearts? Or are they full of doubt? Or do they fear that God and His Messenger might deal unjustly with them? Nay, it is they who are the wrongdoers.
Is there disease in their hearts? Or do they bear any doubts? Or do they fear that Allah and His Messenger might deal unjustly with them? They (who wish to obviate justice) are themselves unjust
Is there in their hearts a disease, or are they in doubt, or do they fear that Allah and His Messenger will act wrongfully towards them? Nay! they themselves are the unjust
Is it that there is a disease in their hearts? Or, do they doubt, or do they fear that ALLAH and HIS Messenger will be unjust to them? Nay, it is they themselves who are the wrongdoers
Is there a disease in their hearts? Or do they doubt, or fear that God and His Messenger will deal unjustly with them? Nay, but it is they who are the wrongdoers
Is there a disease in their hearts? Or do they doubt, or are they in fear, that Allah and His Messenger (Muhammad) will deal unjustly with them? No, it is they themselves who are the wrongdoers
Is there illness in their hearts? Or are they plagued with doubt? Or do they fear that God and His Messenger will mistreat them? In reality, it is they who are the wrongdoers.
Is there sickness in their hearts? Or are they suspicious? Or do they fear that God may do them injustice? Or His Messenger? In fact, they themselves are the unjust
Is there disease in their hearts? Or have they doubted? Or do they fear that Allah will be unjust to them, or His Messenger? Rather, it is they who are the wrongdoers
Is there a sickness in their hearts, or do they doubt, or do they fear that God and His messenger would be unjust to them? Nay, those they are the wrongdoers.
Is it that there is a disease in their hearts? or do they doubt, or are they in fear, that God and His Apostle will deal unjustly with them? Nay, it is they themselves who do wrong
Is it that there is a disease in their hearts? or do they doubt, or are they in fear, that Allah and His Messenger will deal unjustly with them? Nay, it is they themselves who do wrong
7
Establishment of the Kingdom of Islam
إِنَّمَا كَانَ قَوۡلَ ٱلۡمُؤۡمِنِینَ إِذَا دُعُوۤا۟ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِیَحۡكُمَ بَیۡنَهُمۡ أَن یَقُولُوا۟ سَمِعۡنَا وَأَطَعۡنَاۚ وَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡمُفۡلِحُونَ ٥١
When the true believers are summoned to God and His Messenger in order for him to judge between them, they say, ‘We hear and we obey.’ These are the ones who will prosper
The only saying of the believers, when they are called to Allah and His Messenger (Muhammad) to judge between them is that they say: “We hear and we obey.” And such are the successful.
-The only saying of the believers when they were called to Allah and His apostle thathe might judge between them was that they said: We hear and we obey. And these! they are the very ones blissful
The answer of the believers when they are called to God and His Apostle that he may judge between them, is: "We hear and obey." And they are the ones who will prosper
When they are invited to Allah and His Rasul so that they may judge between them, the believers will only say, “We hear and we obey”... They are the ones who are liberated.
The reply of the muminun when they are summoned to Allah and His Messenger so that he can judge between them, is to say, ´We hear and we obey.´ They are ones who are successful.
All the response of the faithful, when they are summoned to Allah and His Apostle that He may judge between them, is to say, ‘We hear and obey.’ It is they who are the felicitous
The only utterance of the (true) believers, when they are called to God and His Messenger so that the Messenger may judge between them, is: "We have heard and we obey." Such are those who are the prosperous
The only response of the believers, when they are summoned before Allah and His Messenger so that he may judge between them, is that they say, `We hear and we obey.' It is they who will attain their goal
All that the believers say, when they are called to God and His Messenger, that he may judge between them, is that they say, 'We hear, and we obey'; those -- they are the prosperers
Indeed, word of the believers, when they are invited to God and His messenger to judge between them, is to say: “We hear and we obey.” And they are the successful ones.
As for the believers, when they are summoned to the court of the Lord for the judgment, they simply say: “We heard the call and we obey.” These are the kind of people who will succeed
The answer of the believers, when summoned to God and His messenger, in order that He may judge between them, is no thing other than this, they say, “We hear, and we follow.” It is these who will attain felicity
However, the response of the believers when they are called to Allah and His Messenger in order to judge between them has always been to say, “We have heard and obeyed”, for those are the successful.
The speech of the believers, when they are called to God and His Apostle to judge between them, is only to say, 'We hear and we obey;' and these it is who are the prosperous
The saying of the Muslims when they are called towards Allah and His Noble Messenger in order that the Noble Messenger judge between them is that they submit, "We hear and we obey"; and it is they who have attained the goal
The only word from the believers when they are summoned unto Allah and His messenger so that he may judge between them with wisdom is that they say, “We heard and we obeyed.” And it is only they who are going to prosper.
The saying of the true believers, when they are summoned before God and his apostle, that He may judge between them, is no other than that they say, we have heard, and do obey: And these are they who shall prosper
The speech of the believers, when they appeal unto Allah and His Messenger to judge between them, is only to say, "We hear and we obey;" and such are the successful
But when the believers are called to Allah and His Messenger, in order that he judges between them, their reply is: 'We hear and obey. ' Such are theprosperous
The words of the believers, when called to God and His Apostle that He may judge between them, are only to say, "We have heard, and we obey:" these are they with whom it shall be well
Surely, what (is expected and) became a response of the Believers — when they are called towards Allah and His Messenger so that he may decide amongst them (is) — that they may say: “We heard, and we obeyed.” And those people: they (very ones are) those who attain success
The only saying of the ones who believe had been—when they were called to God and His Messenger that He give judgment between them—to say: We heard and obeyed. And those, they are the ones who prosper.
The answer from the believers, when summoned to Allah and His messenger, in order that He may judge among them, is no other than this: “We hear, and we obey.” Such as these will attain happiness.
The response of the true believers, when they are called to Allah and His Messenger that he may judge between them, is only to say: "We hear and we obey." Such are the ones who will attain felicity
As regards the Believers, when they are called towards Allah and His Messenger so that the Messenger may judge between them, they say, "We have heard and obeyed"; such are the people who attain true success
The response of the believers, when they are invited to Allah and His Messenger that he may judge between them, is only that they say: We hear and we obey. And these it is that are successful
Is there a disease in their hearts or are they in doubt or do they fear that Allah and His messenger will act with prejudice against them, no, they themselves are the unjust.
The only response of the believers — when they are invited to Allah and His Messenger that he (Messenger) may establish a rule of law among them — is to say, "We hear and we obey." And these it is that are successful
The only saying of the believers, when they are called to Allah and His Messenger (blessings and peace be upon him) in order that he may judge between them, is that they say: ‘We have heard and we (totally) submit to obey.’ It is they who will prosper
The utterance of the believers when they are invited to God and His messenger to judge in their affairs is to Say: "We hear and obey." These are the winners
The utterance of the believers when they are invited to God and His messenger to judge in their affairs is to say: "We hear and obey." These are the winners
The utterance of the believers when they are invited to God and His messenger to judge in their affairs is to say: "We hear and obey." These are the winners.
But the believers' word/opinion and belief if they were called to God and His messenger to judge/rule between them was that they say: "We heard/listened and we obeyed." And those are the successful/winners
The only response of believers, whenever they are summoned unto God and His Apostle in order that [the divine writ] might judge between them, can be no other than, “We have heard, and we pay heed!”- and it is they, they who shall attain to a happy state
Surely the saying of believers when they are called to Allah and His Messenger that he (The Messenger) may judge between them is only that they say, "We hear and we obey." And those are they (who are) the prosperers
The saying of (all true) believers when they appeal unto Allah and His messenger to judge between them is only that they say: We hear and we obey. And such are the successful
When the believers are called to God and His Messenger to be judged, their only words are, "We have listened and obeyed." They will have everlasting happiness
The only reply of the (true) believers, when they are summoned to Allah and His messenger that he (the messenger) may judge between them, is that they say, .We listen and obey. Such people are the successful
The only saying of the monotheistic believers (whose faith is unfeigned) is that they say: "We have heard and we do obey.” Such are those who ultimately achieve a blissful life/ or gain eternal salvation.
The believers, too, are called towards Allah and His messenger, so He may settle their differences. Their outlook (in sharp contrast) is that they say, "We hear and we obey". Such, indeed, are the successful ones
The only saying of those who live a life of Genuine Faith is that they say: "We have heard and we do obey,” these are ones who will ultimately achieve a blissful life.
Contrast by contrary motives, the response of those in whose hearts reigns piety to the invitation by the Messenger to decide between them according to Allah's statutes and to the Messenger's final judgement is a response of obedience. They always say: "we have heard and we do obey" These are they whom Heaven will prosper
The believers’ response, when they are summoned to Allah and His Messenger for judgement, is: “We hear and obey.” These are the successful.
The only response of the ˹true˺ believers, when they are called to Allah and His Messenger so he may judge between them, is to say, “We hear and obey.” It is they who will ˹truly˺ succeed.
The statement of the believers, whenever they are called to Allah and His messenger to judge between them, is that they say: we listen and we obey, and those are the successful.
But when true believers are called to God and His apostle that he may judge between them, their only reply is: ‘We hear and obey.‘ It is they that will surely succeed
The only utterance of the believers, whenever invited to GOD and His messenger to judge in their affairs, is to say, "We hear and we obey." These are the winners.
When the believers are called to God and His Messenger to judge between them, they respond "We hear and we obey." Those are the achievers,
When the believers are called to God and His Messenger to judge between them, they respond, “We hear and we obey.” Those are the achievers
It is only the believers’ saying, if they called to Allah and His Messenger to judge between them, that they say, “We hear and we obey.” And those are the gainers.
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The response of believers, whenever they are summoned to God and His Messenger in order that he may judge between them, is none other than, 'We have heard, and we obey.' It is they that shall be successful.
Whenever invited to Allah and His Messenger to judge in their affairs, the true believers say, "We hear and we obey." They are the ones who will ultimately prosper
The response of the believers, when they are invited to Allah and His Messenger that he may judge between them, is only to say: We hear and we obey; and these it is that are the successful
All that the believers say, when they are called to ALLAH and HIS Messenger in order that he may judge between them, is that they say, `We hear and we obey.' And it is they who will prosper
The only words of the believers when they are called unto God and His Messenger, that he may judge between them, will be to say, “We hear and we obey.” And it is they who shall prosper
The answer of the believers, when called to Allah and His Messenger (Muhammad) so that he may judge between them is nothing other than this: They say: "We hear and we obey:" And it is such as these who will be successful
When called upon by God and His Messenger to settle their disputes, the believers respond, saying, “We heard, and we obeyed.” These are the ones who will prosper.
The response of the believers, when they are called to God and His Messenger in order to judge between them, is to say, 'We hear and we obey.' These are the successful
The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, "We hear and we obey." And those are the successful
The speech of the believers, when they are called to God and His messenger to judge between them, is only that they say, 'We heard and we obeyed.' And those they are the prosperous.
The answer of the Believers, when summoned to God and His Apostle, in order that He may judge between them, is no other than this: they say, "We hear and we obey": it is such as these that will attain felicity
The answer of the Believers, when summoned to Allah and His Messenger, in order that He may judge between them, is no other than this: they say, "We hear and we obey": it is such as these that will attain felicity
وَمَن یُطِعِ ٱللَّهَ وَرَسُولَهُۥ وَیَخۡشَ ٱللَّهَ وَیَتَّقۡهِ فَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡفَاۤىِٕزُونَ ٥٢
whoever obeys God and His Messenger, stands in awe of God, and keeps his duty to Him will be triumphant
And whoever obeys Allah and His Messenger (Muhammad), fears Allah, and keeps his duty (to Him), such are the successful.
And whosoever obeyeth Allah and His apostle, and dreadeth Allah and feareth him-these! they are the achievers
Whoever obeys God and His Prophet, fears God and does his duty to Him, will surely find success
Whoever obeys Allah and His Rasul and experiences the awe of Allah and protects himself from Him, they shall attain their desires.
All who obey Allah and His Messenger and have awe of Allah and taqwa of Him, they are the ones who are victorious.
Whoever obeys Allah and His Apostle, and fears Allah and is wary of Him —it is they who will be the triumphant
Whoever obeys God and His Messenger, and is overwhelmed by awe of God and keeps from disobedience to Him in reverence for Him and piety, such indeed are those who are the triumphant
And those who obey Allah and His Messenger and hold Allah in awe and take Him as a shield (for protection) it is they who shall be triumphant
Whoso obeys God and His Messenger, and fears God and has awe of Him, those -- they are the triumphant
And whoever obeys God and His messenger and fears (the punishment of) God and is cautious of Him, then they are the triumphant ones.
Those who obey God and His Messenger, are at awe with the Lord, and never disobey Him are the successful ones
It is those who follow God and His messenger, and are conscious of God and do right, who will win in the end
And whoever obeys Allah and His Messenger and fears Allah and is mindful of Him—then it is those who are the triumphant ones.
for whoso obeys God and His Apostle and dreads God and fears Him, these it is who are the happy
And whoever obeys the command of Allah and His Noble Messenger, and fears Allah, and practices piety - so it is they who are the successful
And whoever obeys Allah and His messenger and defers to Allah and reveres Him, it is they who are going to attain success.
Whoever shall obey God and his apostle, and shall fear God, and shall be devout towards Him; these shall enjoy great felicity
He who obeys Allah and His Messenger and fears Allah and keeps his duty to Him, such indeed are the victorious
Those who obey Allah and His Messenger, and fear Allah, and have awe of Him, shall be the winners
And whoso shall obey God, and His Apostle, and shall dread God and fear Him, these are they that shall be the blissful
And whosoever obeys Allah and His Messenger and remains mindful of Allah and submits to Him (Alone), then those people: they (are the ones who) stand elevated
And whoever obeys God and His Messenger and dreads God and is Godfearing, those, they are the ones who are victorious.
Those who obey Allah and His messenger and fear Allah and live righteously will succeed.
Only those who obey Allah and His Messenger, have fear of Allah and do good deeds, are the ones who will be the winners
and only those attain true success who obey Allah and His Messenger and fear Allah and refrain from His disobedience
And he who obeys Allah and His Messenger, and fears Allah and keeps duty to Him, these it is that are the achievers
The statement of the believers, when they are invited towards Allah and His messenger that He may judge between them, is only that they say, "We have heard and we obey," and those are the successful persons.
And he who obeys Allah and His Messenger, and fears Allah, and holds Him in awe — such are the ones that attain their goals
And whoever obeys Allah and His Messenger (blessings and peace be upon him) and fears Allah and adopts Godwariness for Him, it is they who will achieve their goal
And whosoever obeys God and His messenger, and he fears God and is aware of Him, then these are the winners
And whoever obeys God and His messenger, and is concerned by God, and aware of Him, then these are the winners
And whoever obeys God and His messenger, and is concerned by God, and aware of Him, then these are the winners.
And who obeys God and His messenger, and fears God, and fears and obeys Him, so those are the successful/triumphant
for, they who pay heed unto God and His Apostle, and stand in awe of God and are conscious of Him, it is they, they who shall triumph [in the end]
And whoever obeys Allah and His Messenger and is apprehensive of Allah and is pious towards Him, then those are they (who are) the triumphant
He who obeyeth Allah and His messenger, and feareth Allah, and keepeth duty (unto Him): such indeed are the victorious
Those who obey God and His Messenger, who are humble before Him, and who have fear of Him will, certainly, be successful
Whoever obeys Allah and His messenger and has awe of Him and observes Taqwa for His sake, then such people are the victorious
Whoever obeys Allâh and His Messenger, and Worships Him with Reverence and Awe, and act piously towards Him, such indeed are the ones who are the triumphant.
Those who obey Allah and His messenger, fear Allah and do their duty, are indeed the triumphant ones
And whoever obeys Allâh and His Messenger, worships Him with reverence and awe, and act piously towards Him, these are the ones who will ultimately gain salvation.
And he who obeys Allah and His Messenger and keeps in awe of Allah and entertains the profound reverence dutiful to Him shall he and such persons be the winners of Allah's mercy and blessings
Whoever obeys Allah and His Messenger, and fears Allah and is mindful of Him, these are the victorious.
For whoever obeys Allah and His Messenger, and fears Allah and is mindful of Him, then it is they who will ˹truly˺ triumph.
And whoever obeys Allah and His messenger and fears Allah and bewares of Him, those are the winners.
Those that obey God and His apostle, revere God and fear Him, will surely triumph
Those who obey GOD and His messenger, and reverence GOD and observe Him, these are the triumphant ones.
for whoever obeys God and His Messenger, and is in awe of God and is ever mindful of Him, it is they who are the successful.
for whoever obeys God and His Messenger, and is in awe of God and is ever mindful of Him, and it is they who are successful.
And whoever obeys Allah and His Messenger, and awes of Allah, and shows piety of Him, so those are the winners.
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Those who obey God and His Messenger, stand in awe of God and remain truly God-fearing are the ones who shall certainly triumph.
Whoever obeys Allah and His Messenger, and fears violating Allah's Commands, and walks aright, such indeed are the triumphant
And he who obeys Allah and His Messenger, and fears Allah, and is careful of (his duty to) Him, these it is that are the achievers
And whoso obeys ALLAH and HIS Messenger, and fears ALLAH, and takes HIM as a shield for protection, it is they who will be successful
Whosoever obeys God and His Messenger, and who fears God and reverences Him, it is they who shall triumph
It is such (believers) who obey Allah and His Messenger (Muhammad), and fear Allah and work right, who will be successful
Those who obey God and His Messenger, who revere God and fulfill their duties towards Him, are the successful ones.
Whoever obeys God and His Messenger, and fears God, and is conscious of Him—these are the winners
And whoever obeys Allah and His Messenger and fears Allah and is conscious of Him - it is those who are the attainers
And whoever obeys God and His messenger and dreads God and fears Him, then those they are the successful.
It is such as obey God and His Apostle, and fear God and do right, that will win (in the end)
It is such as obey Allah and His Messenger, and fear Allah and do right, that will win (in the end)
۞ وَأَقۡسَمُوا۟ بِٱللَّهِ جَهۡدَ أَیۡمَـٰنِهِمۡ لَىِٕنۡ أَمَرۡتَهُمۡ لَیَخۡرُجُنَّۖ قُل لَّا تُقۡسِمُوا۟ۖ طَاعَةࣱ مَّعۡرُوفَةٌۚ إِنَّ ٱللَّهَ خَبِیرُۢ بِمَا تَعۡمَلُونَ ٥٣
[The others] solemnly swear by God that if you [Prophet] commanded them, they would march out. Tell them, ‘Do not swear: it is reasonable obedience that is required, and God is aware of everything you do.’
They swear by Allah their strong oaths if you would order them, they would leave (homes to fight in Allah’s cause). Say (O Muhammad): “Don’t swear; this obedience is better known. Surely, Allah knows well what you do.”
And they swear by Allah with their solemn oaths that, if thou commandest them they will surely go forth. Say thou: swear not, obedience is recognize! verily Allah is Aware of that which ye Work
They swear solemnly by God: "If you command us we shall go forth." Say: "Do not swear. What is wanted is obedience, as should be. God is certainly aware of what you do."
They (the hypocrites) swear by Allah that they will definitely go forth if you order them to... Say “Do not swear... (What is expected of you) is obedience... Indeed, Allah is Habir of what you do.”
They have sworn by Allah with their most earnest oaths that if you give them the command, they will go out. Say: ´Do not swear. Honourable obedience is enough. Allah is aware of what you do.´
They swear by Allah with solemn oaths that if you order them they will surely go forth. Say, ‘Do not swear! Honourable obedience [is all that is expected of you]. Allah is indeed well aware of what you do.’
They (the hypocritical ones) swear by God most solemnly that if you should ever order them, they would most certainly go forth (to fight in God’s cause). Tell them: "Do not swear. What is expected of you is obedience of the proper kind, well-known. (So you should do what other believers do and therefore will go forth when commanded to do so without gestures indicating exaggeration and affectation)." God is fully aware of all that you do
They (- the hypocrites) swear to Allah by their most earnest oaths that if you only command them (for defensive fight) they will certainly march forth (from their homes). Say, `Do not swear, only reasonable obedience in what is right and lawful (is all that is required from you).' Surely, Allah is Aware of what you do
They have sworn by God the most earnest oaths, if thou commandest them they will go forth. Say: 'Do not swear; honourable obedience is sufficient. Surely God is aware of the things you do.
They solemnly swear by God that if you order them, they shall go out (and fight), say: “Do not swear, reasonable obedience (is enough), indeed God is well aware of what you do.”
They swear by God that if they are called to serve in the army, they will leave their homes to join. Say: “Do not swear; obedience is an obligation. God knows what you are doing.”
They swear their strongest promises by God, that if only you would command them, they would leave their homes. Say, “Do not make promises, action would be better, and indeed God is well acquainted with all that you do.
And they swore by Allah their most solemn oaths that if yousg commanded them, they would set out. Saysg, “Dopl not swear; (your) obedience is well-known. Allah is indeed All-Aware of what you do.”
They swear by God with their most strenuous oath that hadst Thou ordered them they would surely go forth. Say, 'Do not swear - reasonable obedience; verily, God knows what ye do.
And they swore by Allah most vehemently in their oaths that if you order them, they will go forth to holy war; say, "Do not swear; obedience according to the law is required; indeed Allah knows what you do."
And they swear by Allah with their most solemn oath that if you command them [to set out] they will certainly set out. Say, “Do not swear.” It is a well-known obedience. Allah truly is well acquainted with all that you do.
They swear by God, with a most solemn oath, that if thou commandest them, they will go forth from their houses and possessions. Say, swear not to a falsehood: Obedience is more requisite: And God is well acquainted with that which ye do
They swear by Allah with their most solemn oath that had you ordered them they would surely go forth. Say, "Swear not; obedience is more reasonable; verily, Allah is Informed of what you do."
They swear by Allah in the most earnest oaths, that if you order them, they would go forth. Say: 'Do not swear, known obedience (is better). Allah is Aware of the things you do.
And they have sworn by God, with a most solemn oath, that if thou give them the word, they will certainly march forth. Say: swear ye not: of more worth is obedience. Verily, God is well aware of what ye do
They swore by Allah their strongest oaths that if you ordered them they will surely come out (of their houses to strive in Allah‘s Cause). Say: “Swear you not. What is required is desirable obedience. Verily, Allah is Well-Aware of what you do.”
And they swore by God their most earnest oaths that if thou wouldst command them, they would go forth. Say: Swear not; honorable obedience is better. Truly God is Aware of what you do.
They swear by their strongest oaths by Allah that they would go forth if you told them to. Say, “Do not swear. Obedience is better. Truly, Allah is aware of all that you do.”
They solemnly swear by Allah that if you command them, they will go forth leaving their homes. O Muhammad tell them: "Do not swear; your obedience not your oaths will count; surely Allah is fully aware of what you do."
They (the hypocrites) solemnly swear by Allah and say, "If you order us, we will leave our homes." Say to them, "Do not swear oaths for your ´obedience´ is well known; Allah is fully aware of what you are doing. "
And they swear by Allah with their strongest oaths that, if thou command them, they would certainly go forth. Say: Swear not; reasonable obedience (is desired). Surely Allah is Aware of what you do
And one who obeys Allah and His messenger and fears Allah being careful of Him, then those are the persons who are achievers (of success).
And they swear by Allah most solemnly that if you command them they would certainly come out (in Allah's path). Say, "Swear not! Due compliance (is the thing required). Allah is indeed aware of what you do."
And they swear most strongly (and solemnly) by Allah that if you order them, they will certainly set out (for jihad [the sacred struggle for the establishment of peace and human rights]). Say: ‘Do not swear. It is obedience that is (required) as per law. Allah is certainly Well Aware of the deeds you do.
And they swear by God with their strongest oaths that if you would only command them they would mobilize. Say: "Do not swear, for obedience is an obligation. God is Expert over what you do."
And they swear by God with their strongest oaths that if you would only command them they would mobilize. Say: "Do not swear, for obedience is an obligation. God is Expert over what you do.
And they swear by God with their strongest oaths that if you would only order them they would mobilize. Say: "Do not swear, for obedience is an obligation. God is Expert over what you do."
And they swore/made oath by God their rights'/oaths' utmost , if (E) you ordered/commanded them they will get out (E), say: "Do not swear/make oath, known obedience, that God (is) expert/experienced with what you make/do ."
Now [as for those half-hearted ones,] they do swear by God with their most solemn oaths that if thou [O Apostle] shouldst ever bid them to do so, they would most certainly go forth [and sacrifice themselves]. Say: “Swear not! Reasonable compliance [with God’s message is all that is required of you]. Verily, God is aware of all that you do!”
And they have sworn by Allah their most earnest oaths (that) indeed in case you command them, indeed they will definitely go out. Say, "Do not swear (i.e. He recognizes your failure to obey). Beneficent obedience (is better). Surely Allah is Ever-Cognizant of whatever you do."
They swear by Allah solemnly that, if thou order them, they will go forth. Say: Swear not; known obedience (is better). Lo! Allah is Informed of what ye do
They strongly swear by God that they would march to fight (for the cause of God) if you were to order them to. Tell them, "You do not need to swear; fighting for the cause of God is a virtuous deed and God is Well Aware of what you do"
And they (the hypocrites) swear by Allah on forceful oaths that if you (O prophet) order them, they will certainly leave (their homes for Jihad ). Say, .do not swear, (the reality of your) obedience is known. Indeed Allah is fully aware of what you do
They (-the Hypocrites-) solemnly swear by Allâh with their strongest oaths that if it happens that you command them ( to fight in the cause of Allâh), they will definitely go forth. Say: "Stop swearing (falsely in the name of Allâh). (Such) obedience (of yours) is known by all! Indeed, Allâh is Fully Aware of all that you do.”
They swear so very solemnly that they would definitely leave home (and go forth into battle) if you ordered them. Say, "Do not swear! Obedience is what is required!" Allah is well Aware of what you do
And they -(the Hypocrites)- solemnly swear by Allâh with their strongest oaths that if it happens that you command them (to fight in the cause of Allâh), they will definitely go forth. Say: "Stop swearing (falsely in the name of Allâh). (Such) obedience (of yours) is known by all! Indeed, Allâh has full knowledge of whatever you do.”
And they -the hypocrites- make a solemn declaration with an appeal to Allah that should you O Muhammad command them to join forces even though it be at the cost of quitting their homes and forsaking their families, they shall obey. Say to them: "You may spare your oaths, the nature of your obedience declares itself in your actions which together with your words do not accord;" "Allah is 'Alimun indeed of all that you do."
Hypocrites swear by Allah, using their strongest oaths, that if you were to command them, they would march out to battle. Say: “Don’t swear. Obedience is recognisable!” Allah is aware of your works.
They swear by Allah their most solemn oaths that if you ˹O Prophet˺ were to command them, they would certainly march forth ˹in Allah’s cause˺. Say, “˹You˺ do not ˹have to˺ swear; your obedience is well known!” Surely Allah is All-Aware of what you do.”
And they swear by Allah their utmost oaths that if you commanded them, they would move out; say: don´t swear, (show) appropriate obedience, for Allah knows what you do.
They solemnly swear by God that if you order them, they will march forth. Say: ‘Do not swear: your obedience, not your oaths, will count. God is cognizant of what you do.‘
They swear by GOD, solemnly, that if you commanded them to mobilize, they would mobilize. Say, "Do not swear. Obedience is an obligation. GOD is fully Cognizant of everything you do."
[Others] solemnly swear by God that if you [Prophet] ordered them, they would go forth [in God's cause]. Say, "Do not swear. [Such] obedience is [expected]. God is well aware of all you do."
[Others] solemnly swear by God that if you [Prophet] ordered them, they would go forth [in God’s cause]. Say, “Do not swear. [Such] obedience is [expected]. God is well aware of all you do.”
And they swore by Allah with their most effort oaths, that if you commanded them, they would exit. Say, “Do not swear. Obedience is well-known. Surely Allah is with what you are working, Expert.”
They have sworn by Allah the most earnest oaths (that), if you order them, they will certainly go forth. Say: 'Do not swear; (better than this is) honourable obedience. Verily Allah is aware of what you do'
They swear their most solemn oaths by God that if you [God's Messenger] should ever bid them to do so, they would most certainly march forth. Say: 'Do not swear. Your [sort of] obedience is well known. God is certainly well aware of all that you do.'
Whereas there are some who swear by Allah solemnly that, if you order them, they will go forth to any mission. Say, "Swear not! Obedience is virtuous. Verily, Allah is Aware of all you do."
And they swear by Allah with the most energetic of their oaths that if you command them they would certainly go forth. Say: Swear not; reasonable obedience (is desired); surely Allah is aware of what you do
And they swear by ALLAH their strongest oaths that, if thou command them, they will surely go forth. Say, `Swear not; what is required of you is obedience to what is right. Surely ALLAH is aware of what you do.
And they swear by God with their most solemn oaths that, wert thou to command them, they would surely go forth. Say, “Swear not! [But give] honorable obedience! Surely God is Aware of whatsoever you do.
They gave their strongest oath by Allah that, if you were to only order them, they would (even) leave (their homes). Say: "You do not (just) swear; Obeying is (more) reasonable to hold your oath; Surely, Allah is quite familiar with all that you do."
They swear solemnly by God that they would mobilize if you were to command them. Say, “Don’t swear; true obedience will be recognized. God is fully aware of what you do.”
And they swear by God with their solemn oaths, that if you commanded them, they would mobilize. Say, 'Do not swear. Obedience will be recognized. God is experienced with what you do.'
And they swear by Allah their strongest oaths that if you ordered them, they would go forth [in Allah 's cause]. Say, "Do not swear. [Such] obedience is known. Indeed, Allah is Acquainted with that which you do."
And they swore with God the utmost of their oaths, surely if you command them, they would surely, definitely go forth. Say, 'Do not swear, reasonable obedience; indeed, God is aware of what you do.'
They swear their strongest oaths by God that, if only thou wouldst command them, they would leave (their homes). Say: "Swear ye not; Obedience is (more) reasonable; verily, God is well acquainted with all that ye do."
They swear their strongest oaths by Allah that, if only thou wouldst command them, they would leave (their homes). Say: "Swear ye not; Obedience is (more) reasonable; verily, Allah is well acquainted with all that ye do."
قُلۡ أَطِیعُوا۟ ٱللَّهَ وَأَطِیعُوا۟ ٱلرَّسُولَۖ فَإِن تَوَلَّوۡا۟ فَإِنَّمَا عَلَیۡهِ مَا حُمِّلَ وَعَلَیۡكُم مَّا حُمِّلۡتُمۡۖ وَإِن تُطِیعُوهُ تَهۡتَدُوا۟ۚ وَمَا عَلَى ٱلرَّسُولِ إِلَّا ٱلۡبَلَـٰغُ ٱلۡمُبِینُ ٥٤
Say, ‘Obey God; obey the Messenger. If you turn away, [know that] he is responsible for the duty placed upon him, and you are responsible for the duty placed upon you. If you obey him, you will be rightly guided, but the Messenger’s duty is only to deliver the message clearly.’
Say: “Obey Allah and obey the Messenger. But if you turn away, then only on him (Muhammad) is what is placed on him (to convey Allah’s message), and on you what is placed on you. If you obey him, you shall be guided. It is not on the Messenger except clear conveying.”
Say thou: obey Allah and obey the apostle; then if ye turn away, upon him is only that wherewith he hath been laid upon, and upon you is that wherewith ye have been laid upon; if ye obey him, ye will be guided; and naught is upon the apostle except the preaching plain
Say: "Obey God and obey the Apostle. If you turn away, then for him is his duty to fulfil, and for you the burden that you carry; yet if you obey him you will be rightly guided. The duty of the Messenger is to convey the message clearly
Say, “Obey Allah and obey His Rasul!” If you turn away, then upon him is only that with which he has been charged (the duty to inform) and upon you is that with which you have been charged (the duty to obey)! If you obey him you will find guidance! There is no responsibility upon the Rasul other than clear notification!
Say: ´Obey Allah and obey the Messenger. Then if they turn away he is only responsible for what he is charged with and you are responsible for what you are charged with. If you obey him, you will be guided.´ The Messenger is only responsible for clear transmission.
Say, ‘Obey Allah, and obey the Apostle.’ But if you turn your backs, [you should know that] he is only responsible for his burden and you are responsible for your burden, and if you obey him, you shall be guided, and the Apostle’s duty is only to communicate in clear terms
Say: "Obey God and obey the Messenger." But, (O people), if you turn away from the Messenger, (then be aware that) what rests with him is only what he has been charged with and what rests with you is only what you have been charged with. However, if you obey, you will be guided (to the truth). What rests with the Messenger is but to convey the Message fully and clearly
Say, `Obey Allah and obey the Messenger.' But if you turn your back (remember that) he (- the Messenger) is responsible for what he is charged with (- the responsibility of conveying the Message) and you are responsible for what you are charged with (- the responsibility of following him). Indeed if you obey him you will be following the right path. (But if you do not, bear in mind,) the Messenger is not responsible but for the delivery (of the message to all) in clear terms
Say: 'Obey God, and obey the Messenger; then, if you turn away, only upon him rests what is laid on him, and upon you rests what is laid on you. If you obey him, you will be guided. It is only for the Messenger to deliver the manifest Message.
Say: “Obey God and obey the messenger.” But if you turn away, he is only responsible for what he is charged with and you are responsible for what you are charged with, and if you obey him you are guided. And the messenger's responsibility is only clearly delivering (the message).
Say: “Obey God and His Messenger.” If they turn their back, they will be held responsible for their choice and you will be held responsible for the accomplishment of your mission. Those who obey, they are guided. The responsibility of the Messenger is only to properly convey the Message.”
Say, “Follow God, and follow the messenger, but if you turn away, he is only responsible for the duty placed on him and you for that placed on you. If you follow him, you will be on right guidance. The messenger’s duty is only to preach the clear message
Saysg, “Obeypl Allah and obey the Messenger.” But if youpl turn away, then he is only responsible for what (duty) he is made to carry, and youpl are responsible for whatever (duty) you are made to carry. For if you obey him, you will be guided, while the only responsibility of the Messenger is evident proclamation.
Say, 'Obey God and obey the Apostle; but if ye turn your backs he has only his burden to bear, and ye have only your burden to bear. But if ye obey him, ye are guided; but the Apostle has only his plain message to deliver.
Proclaim, "Obey Allah and obey the Noble Messenger; so if you turn away, then the Noble Messenger is bound only for what is obligatory upon him, and upon you is the duty placed upon you"; and if you obey the Noble Messenger, you will attain guidance; and the Noble Messenger is not liable except to plainly convey
Say, ”Obey Allah and obey the messenger but if you turn back then he is only answerable for that with which he is charged and you are answerable for that with which you are charged and if you obey him, you will be rightly guided. And there is no other responsibility upon the messenger except the clear deliverance of the message.”
Say, obey God, and obey the apostle: But if ye turn back, verily it is expected of him that he perform his duty, and of you that ye perform your duty; and if ye obey him, ye shall be directed: But the duty of our apostle is only public preaching
Say, "Obey Allah and obey the Messenger; but if you turn away then it is for him to do only that wherewith he has been charged, and for you to do only that wherewith you have been charged. If you obey him, you are rightly guided. But the Messenger h
Say: 'Obey Allah and obey the Messenger. If you turn away, upon him only rests what is laid upon him, and upon you rests what is laid on you. If you obey him, you shall be guided. It is only for the Messenger to deliver a clear message.
SAY: Obey God and obey the Apostle. Suppose that ye turn back, still the burden of his duty is on him only, and the burden of your duty rests on you. If ye obey Him, ye shall have guidance: but plain preaching is all that devolves upon the Apostle
Say: “Obey Allah and obey the Messenger, then if you turned away, then surely what (is a fact is that) on him (is the responsibility) what has been placed on him (as a duty), and on you what has been placed on you. And if you obey him you shall attain guidance. And it is not on the Messenger as a duty except the preaching in a clear and plain fashion
Say: Obey God and obey the Messenger. But if you turn away, then, on him was only what was loaded on him, and on you was only what was loaded on you. And if you obey him, you will be truly guided. And there is not a duty on the Messenger but the delivering of the clear message.
Say, “Obey Allah, and obey the messenger. If you turn aside, however, he [the messenger] is only responsible for the duty placed on him. You are responsible for that placed on you. If you obey him, you will be rightly guided. The messenger’s duty is only to preach with clarity.
Say: "Obey Allah and obey the Messenger. If you do not, the Messenger is still under obligation to fulfill his duty, as you are under obligation to fulfill yours; and if you obey him, you shall be rightly guided. Note it well that the responsibility of the Messenger is only to deliver Allah’s message clearly."
Say, "Obey Allah and obey the Messenger, but if you turn away, you should note it well that the Messenger is responsible for the duty entrusted to him and you are responsible for the duty entrusted to you. If you obey him, you will be rightly guided, for the responsibility of the Messenger is only to convey the Message clearly to you
Say: Obey Allah and obey the Messenger. But if you turn away, he is responsible for the duty imposed on him, and you are responsible for the duty imposed on you. And if you obey him, you go aright. And the Messenger’s duty is only to deliver (the message) plainly
And they swear by Allah their strongest oaths, that if you command them they will definitely go out (to fight in the cause of Allah). Say, “Do not swear, recognized obedience (is required of you), Allah is certainly informed of that which you do."
Say, "Obey Allah and obey the Messenger; but if you do not, then he (Messenger) is responsible for the duty allotted to him only, and you, for what is allotted to you. And if you obey him, you are on the Right Way; and the Messenger is responsible for nothing but clear/truthful delivery of the divine Message."
Say: ‘Obey Allah and His Messenger (blessings and peace be upon him), but if you turn away (from obedience), then (beware that) the Messenger (blessings and peace be upon him) is simply responsible for the duty he is charged with, and you are responsible for what you are charged with. And if you obey him, you will be guided. And nothing is (obligatory) for the Messenger (blessings and peace be upon him) but to convey (the commands) clearly.
Say: "Obey God, and obey the messenger." But if they turn away, then he is only responsible for his obligation, and you are responsible for your obligations. And if you obey him, you will be guided. The messenger is only required to deliver clearly
Say: "Obey God, and obey the messenger." But if they turn away, then he is only responsible for his obligation, and you are responsible for your obligations. And if you obey him, you will be guided. The messenger is only required to deliver clearly
Say: "Obey God, and obey the messenger." But if they turn away, then he is only responsible for his obligation, and you are responsible for your obligations. And if you obey him, you will be guided. The messenger is only required to deliver clearly.
Say: "Obey God and obey the messenger." So if they turned away, so but on him what he was made to carry ,and on you what you were made to carry , and if you obey him/Him you will be guided, and nothing (is) on the messenger except the information/communication, the clear/evident ."
Say: “Pay heed unto God, and pay heed unto the Apostle.” And if you turn away [from the Apostle, know that] he will have to answer only for whatever he has been charged with, and you, for what you have been charged with; but if you pay heed unto him, you will be on the right way. Withal, the Apostle is not bound to do more than clearly deliver the message [entrusted to him]
Say, "Obey Allah and obey the Messenger. Yet if you turn away, then surely upon him (rests) only what he is burdened with. And upon you (rests) only what you are burdened with. And in case you obey him, you will (find) guidance. And in no way is the Messenger (burdened) except with the evident Proclamation."
Say: Obey Allah and obey the messenger. But if ye turn away, then (it is) for him (to do) only that wherewith he hath been charged, and for you (to do) only that wherewith ye have been charged. If ye obey him, ye will go aright. But the messenger hath no other charge than to convey (the message) plainly
Say to them, "Obey God and His Messenger. If you turn away, the Messenger and the people will each be responsible for their own obligations. If you follow the Messenger, you will have the right guidance. The responsibility of the Messenger is only to preach."
Say, .Obey Allah and obey the messenger. But if you turn away, then on him (the messenger) lies (the responsibility of) what he is burdened with, and on you lies (the responsibility of) what you are burdened with. And if you obey him, you will get the right path. The duty of the Messenger is no more than to convey the message clearly
Say: "Obey Allâh and obey His Messenger.” But (O’ people) if you turn away (from following the messenger), (then need to know that) what rests with him is only what he has been charged with, and what rests with you is only what you have been charged with. However, if you comply with his command, you will be guided (into all the truth). Thus, the duty of the Messenger is to convey the Message fully and clearly.
Say, "Obey Allah and obey the messenger and if you turn away, then (remember that) the messenger is liable for the responsibility he bears, while you are accountable for your burden of responsibility. If you obey him, you would be led on to the right way. Apart from conveying the message clearly, the messenger has no further responsibility
Say: "(Comply with what) Allâh (has commanded), and (yield to what has revealed to) the Messenger.” But if you turn away, upon him only rests what he has been charged with, and upon you only rests what you have been charged with. However, if you yield to him, you will be on the right path. The sole duty of the Messenger is to convey (the Message) clearly.
Say to them O Muhammad: "Obey Allah and obey His Messenger and comply with their commands." And should you people turn your backs and close your heart's ears then you must realize that the Messenger's responsibility is simply the fulfillment of his duties and you –people- are responsible for the burden of wrongs you bear. Therefore, if you obey him, he is the spirit of truth that shall guide you into all truth, and he is only responsible for relating the divine message and the elucidation of its tex
Say: “Obey Allah, and obey the Messenger. Then, if you choose to turn away, he will answer only for what he has taken on, and you will answer for what you have taken on. If you obey him, you will be guided. The responsibility of the Messenger is to convey the message clearly.
Say, “Obey Allah and obey the Messenger. But if you turn away, then he is only responsible for his duty and you are responsible for yours. And if you obey him, you will be ˹rightly˺ guided. The Messenger’s duty is only to deliver ˹the message˺ clearly.”
Say: obey Allah and obey the messenger, then if you turn away, then upon him is what he has been tasked with and upon you is what you have been tasked with, and if you obey him you are guided, and the duty of the messenger is only to convey clearly.
Say: ‘Obey God and obey the Apostle. If you do not, he is still bound to fulfil his obligations, and you are still bound to fulfil yours. If you obey him, you shall be rightly guided. The apostle‘s duty is but to give veritable warning.‘
Say, "Obey GOD, and obey the messenger." If they refuse, then he is responsible for his obligations, and you are responsible for your obligations. If you obey him, you will be guided. The sole duty of the messenger is to deliver (the message).
Say, "Obey God and obey the Messenger; but if you turn away, he is responsible only for what he has been given to do, and you are responsible for what you have been given. If you obey him, you will be [rightly] guided, but the Messenger's duty is only to deliver the Message clearly."
Say, “Obey God and obey the Messenger, but if you turn away, he is responsible only for what he has been given to do, and you are responsible for what you have been given. If you obey him, you will be [rightly] guided. The Messenger’s only duty is the clear delivery of the message.”
Say, “Obey Allah and obey the Messenger.” So, if they turned away, so upon him what he was loaded, and upon you what you were loaded. And if you obey him, you will be guided. And nothing is upon the Messenger except the obvious notification.
Say: 'Obey Allah and obey the Messenger. But if you turn away, then on him is only what is imposed (on him), and on you is what is imposed on you; and if you obey him, you shall be on right guidance; and nothing is on the Messenger but the clear conveyance (of the Message)
Say: 'Obey God, and obey the Messenger.' But if you turn away, he will have to answer only for whatever he has been charged with, and you, for what you have been charged with. If you obey him, you shall be rightly guided. The Messenger is not bound to do more than clearly deliver his message.
Say, "Obey Allah and obey the Messenger - the Central Authority. But if you turn away, remember that he is only responsible for the duty placed on him, and you for the duty placed on you. If you obey him, you will go aright. The Messenger's duty is only to convey the Message clearly."
Say: Obey Allah and obey the Messenger; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you; and if you obey him, you are on the right way; and nothing rests on the Messenger but clear delivering (of the message)
Say, `Obey ALLAH, and obey the Messenger.' But if you turn away, he is responsible for what he is charged with and you are responsible for what you are charged with. And if you obey him, you will be rightly guided. And the Messenger is only responsible for the plain delivery of the Message
Say, “Obey God and obey the Messenger.” But if they turn away, he is only accountable for that wherewith he has been burdened, and you are accountable for that wherewith you have been burdened. But if you obey him, you will be rightly guided, and naught is incumbent upon the Messenger save the clear proclamation
Say: "Obey Allah, and obey the Messenger (Muhammad): But if you turn away, he (Prophet, the Messenger) is only responsible for the duty given to him, and you for that (the duty) given to you. If you obey him, you will be on right guidance. The Messenger’s (Muhammad’s) duty is only to teach the clear (Message)."
Say, “Obey God and obey the Messenger.” But if they turn away, he is accountable for his duty, and you are accountable for yours. If you obey, you will be guided. It is only incumbent upon the Messenger to deliver the clear message.
Say, 'Obey God and obey the Messenger.' But if they turn away, then he is responsible for his obligations, and you are responsible for your obligations. And if you obey him, you will be guided. It is only incumbent on the Messenger to deliver the Clarifying Message
Say, "Obey Allah and obey the Messenger; but if you turn away - then upon him is only that [duty] with which he has been charged, and upon you is that with which you have been charged. And if you obey him, you will be [rightly] guided. And there is not upon the Messenger except the [responsibility for] clear notification."
Say, 'Obey God and obey the messenger; and if you turn away, then only upon him is what is placed on him, and upon you is what is placed on you. And if you obey him, you are guided; and nothing is upon the messenger except the clear communication.'
Say: "Obey God, and obey the Apostle: but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Apostle's duty is only to preach the clear (Message)
Say: "Obey Allah, and obey the Messenger: but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Messenger's duty is only to preach the clear (Message)
وَعَدَ ٱللَّهُ ٱلَّذِینَ ءَامَنُوا۟ مِنكُمۡ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَیَسۡتَخۡلِفَنَّهُمۡ فِی ٱلۡأَرۡضِ كَمَا ٱسۡتَخۡلَفَ ٱلَّذِینَ مِن قَبۡلِهِمۡ وَلَیُمَكِّنَنَّ لَهُمۡ دِینَهُمُ ٱلَّذِی ٱرۡتَضَىٰ لَهُمۡ وَلَیُبَدِّلَنَّهُم مِّنۢ بَعۡدِ خَوۡفِهِمۡ أَمۡنࣰاۚ یَعۡبُدُونَنِی لَا یُشۡرِكُونَ بِی شَیۡءࣰاۚ وَمَن كَفَرَ بَعۡدَ ذَ ٰلِكَ فَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡفَـٰسِقُونَ ٥٥
God has made a promise to those among you who believe and do good deeds: He will make them successors to the land, as He did those who came before them; He will empower the religion He has chosen for them; He will grant them security to replace their fear. ‘They will worship Me and not join anything with Me.’ Those who are defiant after that will be the rebels.
Allah has promised those among you who believe and do righteous deeds that He will certainly make them vicegerent in the earth as He made vicegerent to those before them, and that He will establish for them their religion which He has chosen for them (Islam), and that He will surely give them a safe security in exchange of their fear provided they worship Me and don’t associate anything with Me. Those who disbelieve after that, they are the disobedient.
Allah hath promised those of you who believe and work the righteous works that he shall make them successors on the earth even as He had made those before them successors, and that he shall surely establish for them their religion which He hath approved for them, and that he shall surely exchange unto them after their fear a security, provided they worship Me, associating not aught with Me; and whosoever will disbelieve thereafter, then those! they are the transgressors
God has promised to make those of you who believe and do the right, leaders in the land, as He had made those before them, and will establish their faith which He has chosen for them and change their fear into security. They will worship Me and not associate any one with Me. But those who disbelieve after this will be reprobates
Allah has promised those among you who believe and fulfill the requisites of their faith that He will grant them vicegerency on earth just as He had granted it to those before them... And that He will establish for them their religion (lifestyle based on faith) that He has chosen for them and with which He is pleased, and replace their fears with security... So, let them be in servitude to Me and not associate any partners to Me! And whoever denies the knowledge of the reality after this, they are the ones who are corrupt in faith.
Allah has promised those of you who have iman and do right actions that He will make them successors in the land as He made those before them successors, and will firmly establish for them their deen with which He is pleased and give them, in place of their fear, security. ´They worship Me, not associating anything with Me.´ Any who are kafir after that, such people are deviators.
Allah has promised those of you who have faith and do righteous deeds that He will surely make them successors in the earth, just as He made those who were before them successors, and He will surely establish for them their religion which He has approved for them, and that He will surely change their state to security after their fear, while they worship Me, not ascribing any partners to Me. And whoever is ungrateful after that —it is they who are the transgressors
God has promised those of you who believe and do good, righteous deeds that He will most certainly empower them as vicegerents on the earth (in the place of those who are in power at present), even as He empowered those (of the same qualities) that preceded them, and that, assuredly, He will firmly establish for them their Religion, which He has (chosen and) approved of for them, and He will replace their present state of fear with security (so that they can practice their Religion freely and fully and in peace). They worship Me alone, associating none with Me as partners (in belief, worship, and the authority to order their life). Whoever turns ungrateful after that, such indeed are the transgressors
Allah has promised those of you who believe and do deeds of righteousness that surely, He will make them successors (vouchsafed with both spiritual and temporal leadership) on the earth as He made successors (from among) their predecessors, and that He will surely establish for them their Faith which He has approved for them, and that He will surely replace their state of fear with a state of security and peace. They will worship Me (alone) and they will not associate anything with Me. And those who show ingratitude for all the favours done to them after that (His promise is fulfilled), it is they who will be reckoned as the worst disobedient
God has promised those of you who believe and do righteous deeds that He will surely make you successors in the land, even as He made those who were before them successors, and that He will surely establish their religion for them that He has approved. for them, and will give them in exchange, after their fear, security: 'They shall serve Me, not associating with Me anything.' Whoso disbelieves after that, those - they are the ungodly
God has promised those who believe among you and do good that He shall make them successors (of power) on the earth as He made those before them successors, and He shall strengthen their way of life (religion) for them which He has approved for them, and afterward He shall replace their fear with security. (And then) they will serve Me (alone) and not associate anything with Me, and whoever disbelieves after that, they are the disobedient ones.
God promises those believers who lead a righteous life, that He will establish them with power on earth. He did it for the previous nations. He will establish for them the religion He has chosen for them, and will create an environment for them inwhich fear will be replaced by peace and security. All this in account of their choosing to worship Me alone and not to worship anyone else. Those who choose to disbelieve now are truly corrupt
God has promised to those among you who believe and work righteous deeds, that He will indeed grant them in the land inheritance of power, as He granted it to those before them, that He will establish in authority, their religion, the one which He has chosen for them, and that He will change their state, after the fear in which they lived, to one of security and peace. ‘They will worship Me and not associate anything with Me.’ If any do not believe after this, they are rebellious and wicked
Allah has promised those of you who have attained faith and have done righteous deeds that He will most surely make them successors in the land as He made those before them successors (of others), and that He will most surely establish for them their religion which He has approved for them, and that He will most surely substitute security in place of their fear—as they worship Me, never associating anything with Me. But whoever denies after that—those are the defiantly disobedient.
God promises those of you who believe and do right that He will give them the succession in the earth as He gave the succession to those before them, and He will establish for them their religion which He has chosen for them, and to give them, after their fear, safety in exchange.;- they shall worship me, they shall not associate aught with me: but whoso disbelieves after that, those it is who are the sinners
Allah has promised those among you who believe and do good deeds, that He will certainly give them the Caliphate in the earth the way He gave to those before them; and that He will certainly establish for them their religion which He has chosen for them, and will turn their prior fear into peace; they must worship Me and not ascribe anything as a partner to Me; and whoever is ungrateful after this – it is they who are the disobedient
Allah has promised those who believe and do righteous deeds from among you that He will surely appoint them as vicegerents in the earth as He did appoint those before them as vicegerents and He will surely establish for them their religion which He has chosen for them out of His pleasure and He will most certainly give them security in replacement for their fear. They must then worship Me and ascribe nothing as partner to Me and whosoever turns to disbelief after that, truly it is they who are the renegades.
God promiseth unto such of you as believe, and do good works, that he will cause them to succeed the unbelievers in the earth, as he caused those who were before you to succeed the infidels of their time; and that he will establish for them their religion which pleaseth them, and will change their fear into security. They shall worship Me; and shall not associate any other with Me. But whoever shall disbelieve after this; they will be the wicked doers
Allah promises those of you who believe and do right that He will give them the succession (or make them inheritors to the present rulers), in the earth even as He gave the succession to those before them; and that He will surely establish for them their
Allah has promised those of you who believe and do good works that He will indeed make them successors in the land as He made those who were before them successors, and that He will indeed establish their religion for them; that which He has approved for them, and will exchange safety for them after their fear. They worship Me and associate nothing with Me. After that, those who disbelieve are the impious
God hath promised to those of you who believe and do the things that are right, that He will cause them to succeed others in the land, as He gave succession to those who were before them, and that He will establish for them that religion which they delight in, and that after their fears He will give them security in exchange. They shall worship Me: nought shall they join with Me: And whoso, after this, believe not, they will be the impious
Allah has promised those who have Believed amongst you and have performed righteous deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted succession to those before them; and that He will surely establish for them their Religion that which He has chosen for them. And He will surely give them in exchange safety after their (state of) fear — they will pay obedience to Me (Alone), will not associate as partners to Me anything. And whoever disbelieved after this then those people: they are the Fasiqun
God promised those who have believed among you and did as the ones in accord with morality, that He will make them successors in the earth, even as He made of those before them successors and He will establish for them their way of life firmly by which He was content with them and He will substitute a place of sanctuary in place of their fear: They shall worship Me—ascribe nothing as partners with Me. And whoever was ungrateful after that, then, those, they are the ones who disobey.
Allah has made a promise to those among you who believe and work righteous deeds. It is that He will certainly grant them success in the land as He granted success to those before them. It is that He will establish their religion that He has chosen for them. It is that He will change the fear in which they lived to security. They worship Me and do not associate anything with Me. If any do reject faith after this, they are defiantly disobedient.
Allah has promised those of you who believe and do good deeds that He will most surely make them vicegerent in the earth as He made their ancestors before them, and that He will establish for them their religion, the one which He has chosen for them, and that He will change their present state of fear into peace and security. Let them worship Me Alone and not to commit shirk with Me; and if anyone rejects faith after this, it is they who are the transgressors
Allah has promised to those among you who believe and do righteous deeds, that He will make them successors in the land just as He made those who passed away before them, and that He will establish their religion, which He has approved for them, on strong foundations and will change their (present) state of fear into peace and security. Let them worship Me and associate none with Me; and the one who disbelieves after this," shall be of those who are perverse transgressors
Allah has promised to those of you who believe and do good that He will surely make them rulers in the earth as He made those before them rulers, and that He will surely establish for them their religion, which He has chosen for them, and that He will surely give them security in exchange after their fear. They will serve Me, not associated aught with Me. And whoever is ungrateful after this, they are the transgressors
Say, "Obey Allah and obey the messenger, but if you turn away, then on him (the messenger, is the responsibility of) that which he is to bear and on you (is the responsibility of) that which you are to bear. And if you obey him you will be guided, and there is no other responsibility on the messenger except clear conveyance (of the message)."
Allah has promised to those of you who believe and do good deeds that He will most certainly give them the authority to rule in the earth on His behalf as He had given those before them the authority. And Allah has further promised that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly change their sense of fear with the sense of security. Let them just worship Me, and not worship any other being/thing besides Me. And whoever suppresses the Truth after this, such are the ones that transgress/rebel/pervert/profligate
To those of you who believe and keep doing pious deeds Allah has given the promise (whose fulfilment and implementation is obligatory for the Umma [Community]): He will surely bestow upon them khilafa (the trust of right to rule) as He granted (the right to) rule to those who were before them. And (through dominance and rule) He will strengthen and stabilize their Din (Religion) for them which He has liked for them, and (by this strength and rule) He will for sure change their former state of fear (which was due to their political, economic and social handicap) to that of peace and security. They will worship Me (fearlessly and) will not associate any partner with Me (i.e., will follow and obey only My command and system). And after this, whoever adopts ingratitude (i.e., aversion to, and denial of, My commands) it is they who will be defiant (and disobedient)
God promises those among you who believe and do good works, that He will make them successors on Earth, as He made successors of those before them, and He will enable for them their system which He has approved for them, and He will substitute security for them in place of fear, that they serve Me and do not associate anything with Me. And as for those who reject after that, they are the wicked
God promises those among you who believe and do good works, that He will make them successors on the earth, as He made successors of those before them, and He will enable for them their system which He has approved for them, and He will substitute security for them in place of fear: "That they serve Me, not setting up anything with Me." And as for those who reject after that, these are the wicked
God promises those among you who believe and do good works, that He will make them successors on the earth, as He made successors of those before them, and He will enable for them their system which He has approved for them, and He will substitute security for them in place of fear: "That they serve Me, not setting up anything with Me." And as for those who reject after that, these are the wicked.
God promised those who believed from you, and made/did the correct/righteous deeds, He makes them successors in the earth/Planet Earth, as He made successors those from before them, and to highly position/strengthen (E) for them their religion which He accepted/approved for them, He will exchange/replace them (E) safety/security from after their fear/fright, they worship Me, they do not share/made partners with Me a thing, and who disbelieved after that, so those are the debauchers
God has promised those of you who have attained to faith and do righteous deeds that, of a certainty, He will cause them to accede to power on earth, even as He caused [some of] those who lived before them to accede to it; and that, of a certainty, He will firmly establish for them the religion which He has been pleased to bestow on them; and that, of a certainty, He will cause their erstwhile state of fear to be replaced by a sense of security [seeing that] they worship Me [alone], not ascribing divine powers to aught beside Me. But all who, after [having understood] this, choose to deny the truth - it is they, they who are truly iniquitous
Allah has promised the ones of you who have believed and done deeds of righteous- ness that indeed He will definitely make them successors in the earth, (even) as He made the ones who were before them successors, and that indeed He will definitely establish for them their religion that He is Divinely satisfied with (i.e., that He approves of) for them, and that indeed He will definitely give them in exchange, even after their fear, security. "They shall worship Me, not associating with Me anything." And whoever disbelieves after that, then those are they (who are) the immoral
Allah hath promised such of you as believe and do good work that He will surely make them to succeed (the present rulers) in the earth even as He caused those who were before them to succeed (others); and that He will surely establish for them their religion which He hath approved for them, and will give them in exchange safety after their fear. They serve Me. They ascribe no thing as partner unto Me. Those who disbelieve henceforth, they are the miscreants
God has promised the righteously striving believers to appoint them as His deputies on earth, as He had appointed those who lived before. He will make the religion that He has chosen for them to stand supreme. He will replace their fear with peace and security so that they will worship God alone and consider no one equal to Him. Whoever becomes an unbeliever after this will be a sinful person
Allah has promised those of you who believe and do good deeds that He will certainly make them (His) vicegerents in the land, as He made those before them, and will certainly establish for them their religion which He has chosen for them, and will certainly give them peace in place of fear in which they were before; (provided that) they worship Me, ascribing no partner to Me. And those who turn infidel after that are the transgressors
Allâh has promised those of you who adhere to Islamic monotheism and do righteous good deeds, that He will definitely make them successors in the earth as He made those before them successors, that He will definitely entrench for them their faith that which He has chosen for them (i.e. Islam), and that He will definitely replace their present state of fear with security in order to worship Me (Alone), not associating anything (in worship) with Me. Thus, whoever is inclined to disbelieve after that, such indeed are the sons of disobedience.
Allah grants a guarantee to those of you who believe and perform the righteous deeds. He will most certainly appoint them the successors on earth, just like He appointed the people prior to you as successors. He will consolidate their way of life, much to their satisfaction. He will change their present state of insecurity and fear, into one of safety and peace. They would worship Me and would not associate anyone as My partner. Whoever disbelieves after this, is certainly wicked
Allâh has promised those who live by Faith and strive to do righteous acts that He will definitely make them successors in the land as He did with those before them, entrench for them their faith which He has chosen for them, and replace their present state of fear with security. They worship Me (in the way I want them to worship Me), not associating anything (in worship) with Me. So, whoever is tempted to live in spiritual darkness after this (promise), such indeed are the ones who indulge in personal disobedience extensively without repentance.
Allah has promised those who have conformed to His system of faith and worship and imprinted their deeds with wisdom and piety a reward, "I shall depute them on earth", He declares "and delegate them to keep the scale and commission them with power to maintain the right", I shall set them in the appropriate social scale just as I deputed those before them in whose hearts reigned piety". "And I will confirm for them the religion I have chosen for them as the appropriate system of faith and worship". "I will also exchange the fear and the dread which fell upon them for peace of mind and soul provided they adore Me with appropriate acts and rites and do not incorporate with Me other deities" And he who henceforth denies, the divine origin of faith -Islam- or this system of faith and worship shall he and such persons be the faithless perverse who are morally depraved
Allah has promised to make the believers and the righteous His deputies on Earth, as He made those before you His deputies; and He will make their religion strong, which pleases Him; and He will remove their fear and make them feel safe, since they worship Me alone, and don’t associate any partners with Me. The disbelievers are the evildoers.
Allah has promised those of you who believe and do good that He will certainly make them successors in the land, as He did with those before them; and will surely establish for them their faith which He has chosen for them; and will indeed change their fear into security—˹provided that˺ they worship Me, associating nothing with Me. But whoever disbelieves after this ˹promise˺, it is they who will be the rebellious.
Allah has promised the believers who do good work amongst you to make them successors on earth like He made those before you successors and to establish their religion for them, which He is content with for them, and to exchange their fear for hope. They serve Me and do not associate anything with Me. And whoever rejects (the truth) after that, those are the sinful.
God has promised those of you who believe and do good works to make them masters in the land as He made those who went before them, to strengthen the Religion He chose for them, and to change their fears to safety. Let them worship Me and serve none besides Me. Wicked indeed are they who after this deny Me
GOD promises those among you who believe and lead a righteous life, that He will make them sovereigns on earth, as He did for those before them, and will establish for them the religion He has chosen for them, and will substitute peace and security for them in place of fear. All this because they worship Me alone; they never set up any idols beside Me. Those who disbelieve after this are the truly wicked.
God has promised those among you who have believed and done righteous deeds that He will make them successors upon the earth just as He did those before them, and that He will establish for them the faith that He has chosen for them. He will exchange the fear they have experienced with security, [for] they worship Me [alone], not associating anything with Me. But whoever denies the truth after [having understood] this, then those are the defiantly disobedient.
God has promised those among you who have believed and done righteous deeds that He will make them successors upon the Earth just as He did those before them and that He will establish for them the faith that He has chosen for them. He will exchange the fear they have experienced with security, [for] they worship Me [alone], not associating anything with Me. But whoever denies the truth after [having understood] this, then those are disobedient.
Allah has promised those among you who believed and worked the righteous deeds, that He will make them successors on earth, as He made those before them successors, and He will enable for them their religion, which He has satisfied for them, and He will substitute after their fearing, a security. They worship Me, not associating with Me of a thing. And whoever disbelieved after that, so those are the debauchees.
Allah has promised those of you who believe and do righteous deeds, that He will certainly appoint them successors in the earth as He appointed successors those before them; and that He will certainly establish for them their religion which He has chosen for them; and that certainly He will, after their fear, give them security in exchange. They will do worship Me (alone) and not associate aught with Me; and whoever disbelieves after this, then these are they that are evil-doers
God has promised those of you who believe and do good deeds that, of a certainty, He will cause them to accede to power on earth, in the same way as He caused those who lived before them to accede to it; and that, of a certainty, He will firmly establish for them the religion which He has chosen for them; and that, of a certainty, He will cause their erstwhile state of fear to be replaced by a state of security. They will thus worship Me alone and associate with Me no partners whatsoever. Those who, after this, choose to disbelieve are indeed wicked.
Allah has promised that those of you peoples who will believe in the Divine Laws and strengthen human resources, He will surely make them rulers in the earth - Just as He granted rule to the previous nations (28:6), (33:27). He will surely establish for them the System of life that He has approved for them, and will replace their fear with peace and security. All this because they serve Me alone. They ascribe no partner to Me. But all who, after this, deny these Laws will drift out (of the community of living nations. The 'belief' in this verse does not pertain to any dogmas and tenets, but to the realization that the entire Universe is operating under the unchangeable Physical Laws of One Supreme Authority, thus providing the basis for all Science and Technology)
Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with Me; and whoever is ungrateful after this, these it is who are the. transgressors
ALLAH has promised to those among you who believe and do good works that HE will, surely, make them successors in the earth, as HE made Successors from among those who were before them; and that HE will, surely, establish for them their religion which HE has chosen for them; and that HE will, surely, give them in exchange security and peace after their fear; They will worship ME and they will not associate anything with ME. Then whoso disbelieves after that, they will be the rebellious
God has promised those among you who believe and perform righteous deeds that He will surely make them vicegerents upon the earth, as He caused those before them to be vicegerents, and that He will establish for them their religion, which He has approved for them, and that He will surely change them from a state of fear to [one of] security. They will worship Me, not ascribing any partners unto Me. And whosoever disbelieves thereafter, it is they who are iniquitous
Allah has promised those among you who believe and work righteous deeds, that He will surely grant them inheritance in the land, as He granted it to those before them; That He will affirm with authority their religion— The one which He has chosen for them; And that He will change (their condition), after the fear in which they lived, to one (condition) of security and peace: "They will worship (only) Me and not join anyone with Me," if any do reject Faith after (accepting) this, they are rebellious and wicked
God promises those among you who believe and do good deeds that He will grant them sovereignty on earth, as He did to those before them. And He will establish for them their religion, which He has preferred for them, and replace their fear with security. They will worship Me alone, not associating anything with Me. However, those who disbelieve after this—these are the sinful.
God has promised those of you who believe and do righteous deeds, that He will make them successors on earth, as He made those before them successors, and He will establish for them their religion—which He has approved for them—and He will substitute security in place of their fear. They worship Me, never associating anything with Me. But whoever disbelieves after that—these are the sinners
Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient
God promises those of you who believe and do good works that He will surely give them succession in the earth as He gave succession to those who were before them, and He will surely establish for them their religion which He has chosen for them, and He will surely give them after their fear, safety in exchange; they worship Me, they do not associate anything with Me; and whoever disbelieved after that, then those they are the disobedient.
God has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - th e one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: 'They will worship Me (alone) and not associate aught with Me. 'If any do reject Faith after this, they are r ebellious and wicked
Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: 'They will worship Me (alone) and not associate aught with Me. 'If any do reject Faith after this, they are rebellious and wicked
وَأَقِیمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَطِیعُوا۟ ٱلرَّسُولَ لَعَلَّكُمۡ تُرۡحَمُونَ ٥٦
[People], keep up the prayer, pay the prescribed alms, and obey the Messenger, so that you may be given mercy
And establish prayers, pay obligatory charity, and obey the Messenger (Muhammad) so that you may be treated with Mercy (from Allah).
And establish the prayer and give the poor-rate and obey the apostle, haply ye may be shewn mercy
So observe your devotional obligations, pay the zakat, and obey the Apostle so that you may be shown mercy
Establish salat, give zakah (alms) and obey the Rasul so that you may attain grace.
Establish salat and pay zakat and obey the Messenger so that hopefully mercy will be shown to you.
Maintain the prayer and give the zakat, and obey the Apostle so that you may receive [Allah’s] mercy
Establish the Prayer in conformity with its conditions and pay the Prescribed Purifying Alms, and obey the Messenger so that you may be shown mercy (to be granted a good, virtuous life in the world and eternal happiness in the Hereafter.
And (believers!) observe the Prayer, keep on presenting the Zakat (purifying dues) and obey the Messenger that you may be shown mercy
Perform the prayer, and pay the alms, and obey the Messenger -- haply so you will find mercy
And perform mandatory prayer and give to mandatory charity and obey the messenger so that you may receive mercy.
Worship the Lord on regular basis, devote a part of your God given income to charity, and follow the Prophet so that He may show Mercy on you
So establish prayer and give zakat, and follow the messenger, that you may receive mercy
And establishpl the prayer and bring the purifying charity and obey the Messenger, that you may be granted mercy.
And be steadfast in prayer and give alms and obey the Apostle, haply ye may obtain mercy
And keep the prayer established and pay the obligatory charity and obey the Noble Messenger, in the hope of attaining mercy
And establish the prayer and give the sanctifying dues and obey the messenger so that perhaps you may receive mercy.
Observe prayer, and give alms, and obey the apostle; that ye may obtain mercy
Establish regular worship and regularly pay the Zakah (the poor-tax) and obey the Messenger, in order that you may obtain mercy
Establish the prayers, pay the charity, and obey the Messenger, in order to have mercy
But observe prayer, and pay the stated alms, and obey the Apostle, that haply ye may find mercy
And establish As-Salat and pay-up Az-Zakat and obey the Messenger so that you may be bestowed mercy
And perform the formal prayer and give the purifying alms and obey the Messenger so that perhaps you will find mercy.
Establish ritual prayer and give the required charity. Obey the messenger so you may receive mercy.
Therefore establish Salah, pay Zakah and obey the Messenger, so that you may be shown mercy
Therefore, establish Salat, pay the Zakat dues and obey the Messenger; it is expected that you will be shown mercy
And keep up prayer and pay the poor-rate and obey the Messenger, so that mercy may be shown to you
Allah has promised those of you who believe and do righteous works that He will definitely make them successors (rulers) in the earth like those before them whom He had made successors, and He will definitely establish for them their religion which He has chosen for them; and after their fear, He will definitely change for them their (condition and grant them) peace. They will serve Me, not associating anything with Me, and whoever is ungrateful after that then those are the persons who are transgressors.
And establish the prescribedh prayer and give the Zakathand obey the Messenger, so that mercy may be shown to you
And establish (the system of) prayers and (ensure) the payment of Zakat (the Alms-due) and accomplish (absolute) obedience to the Messenger (blessings and peace be upon him) so that you may be granted mercy (i.e., the blessings of sovereign rule, stability, peace and security may endure and continue)
And hold the contact-method and contribute towards betterment, and obey the messenger, that you may attain mercy
And hold the contact prayer and contribute towards purification, and obey the messenger, that you may attain mercy
And hold the Connection and contribute towards purification, and obey the messenger, that you may attain mercy.
And keep up the prayers, and give/bring the charity/purification , and obey the messenger, maybe/perhaps you attain mercy
Hence, [O believers,] be constant in prayer, and render the purifying dues, and pay heed unto the Apostle, so that you might be graced with God’s mercy
And keep up the prayer, and bring the Zakat, (Pay the poor-dues) and obey the Messenger, that possibly you would be granted mercy
Establish worship and pay the poor-due and obey the messenger, that haply ye may find mercy
Be steadfast in prayer, pay the religious tax and obey the Messenger so that perhaps you will receive mercy
Establish Salah and pay Zakah and obey the messenger, so that you may be favored with mercy
Establish the regular Prayer, pay Zakāt and obey the Messenger, so that you may be delivered from the consequences of your sins.
Establish the ´salat´, pay the ´zakat´ and obey the messenger. So that you may be dealt with mercifully
Establish the regular Prayer, pay Zakāt and obey the Messenger so that you may be delivered from the consequences of your sins.
And perform the act of worship and give alms and obey the Messenger of Allah so that you may hopefully invite His mercy and blessings
So, perform the prayer, pay Zakat, and obey the Messenger in order to be treated kindly.
Moreover, establish prayer, pay alms-tax, and obey the Messenger, so you may be shown mercy.
And keep up prayer and give Zakat and obey the messenger in order to receive mercy.
And attend to your prayers, render the alms levy, and obey the Apostle, so that you may be shown mercy
You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), and obey the messenger, that you may attain mercy.
Establish prayer, and give the purifying alms, and obey the Messenger, so that you may receive mercy.
Establish prayer, give the purifying alms, and obey the Messenger, so that you may receive mercy.
And establish the prayers, and give the Zakat, and obey the Messenger, perhaps you may be mercified.
And establish prayer and pay the poor-rate and obey the Messenger, so that mercy may be shown to you
Attend regularly to your prayers and pay your zakÄt, and obey the Messenger, so that you might be graced with God's mercy.
Hence, (O Believers) establish and consolidate the Divine System, set up the Just Economic Order of Zakat, and obey the Messenger. (The eternal Messenger now is the Final Revelation of Allah). That is how you will flourish in the world as the fetus flourishes in the mother's womb. (Rahm = Womb)
And keep up prayer and pay the poor-rate and obey the Messenger, so that mercy may be shown to you
And observe Prayer and give the Zakat and obey the Messenger, that you may be shown Mercy
And perform the prayer, and give the alms, and obey the Messenger, that haply you may receive mercy
And establish regular prayer and give regular charity; And obey the Messenger (Muhammad); That you may receive mercy
Establish prayer, give the charity, and obey the Messenger, so that you may receive mercy.
Pray regularly, and give regular charity, and obey the Messenger, so that you may receive mercy
And establish prayer and give zakah and obey the Messenger - that you may receive mercy
And be steadfast in the prayer and give the alms and obey the messenger, perhaps you may obtain mercy.
So establish regular Prayer and give regular Charity; and obey the Apostle; that ye may receive mercy
So establish regular Prayer and give regular Charity; and obey the Messenger; that ye may receive mercy
لَا تَحۡسَبَنَّ ٱلَّذِینَ كَفَرُوا۟ مُعۡجِزِینَ فِی ٱلۡأَرۡضِۚ وَمَأۡوَىٰهُمُ ٱلنَّارُۖ وَلَبِئۡسَ ٱلۡمَصِیرُ ٥٧
Do not think [Prophet] that the disbelievers can escape God on earth; the Fire will be their final home, an evil end
Don’t consider those who disbelieve that they can escape in the land. Their abode shall be the fire and worst indeed is that destination.
Deem not those who disbelieve able to frustrate His Purpose on the earth; and their abode shall be the Fire--an ill retreat
Do not think that unbelievers will subvert (the authority of God) on earth. Their abode is Hell; and what an evil destination
Do not think that those who deny the knowledge of the reality will render (the religion and the system) helpless (and invalid)! Their abode shall be fire! What a wretched place of return!
Do not imagine that those who are kafir are able to escape Allah on earth. Their shelter will be the Fire. What an evil destination!
Do not suppose that those who are faithless can thwart [Allah] on the earth. Their refuge shall be the Fire, and it is surely an evil destination
Do not suppose that those who disbelieve can frustrate (Our will) on the earth. Their final refuge is the Fire: how evil a destination to arrive at
Think not (O reader!) that those who disbelieve can ever be able to frustrate (Our plan on the earth) and escape Us. Their abode is Fire; what an evil resort
Think not the unbelievers able to frustrate God in the earth; their refuge is the Fire -- an evil homecoming
Do not think that those who disbelieve weaken/escape (God) on the earth. Their housing will be the fire, certainly a miserable destination.
Do not think that those who rebel against the Lord can frustrate Him the least in this world. As a matter of fact they are going to live in the Hell which is an evil place
Never think that the unbelievers are going to stop God's plan on earth. Their abode is the fire, and it is indeed an evil refuge
Never thinksg that those who have denied can thwart (God) on earth. For their shelter is the Fire, and indeed, what a miserable destiny!
Do not reckon that those who misbelieve can frustrate (God) in the earth, for their resort is the Fire, and an ill journey shall it be
Do not ever think that the disbelievers can escape from Our control in the land; and their destination is the fire; and indeed what a wretched outcome
And do not think that those who disbelieve are going to escape in the earth. Their final abode is the fire and what a woeful place of ending.
Think not that the unbelievers shall frustrate the designs of God on earth: And their abode hereafter shall be hell fire; a miserable journey shall it be thither
Think not that those who disbelieve can frustrate (the plan of Allah) on earth; their resort is the Fire, and it is indeed an ill destination
Never think that the unbelievers will be able to frustrate (Us) in the earth. Their refuge is the Fire, an evil arrival
Let not the Infidels think that they can weaken God on His own Earth: their dwelling place shall be the Fire! and right wretched the journey
Don’t consider those who have disbelieved as people who would frustrate (Allah) in the earth. And their abode is the Fire and surely, evil is (their) destination
Assume not those who were ungrateful that they are ones who will frustrate Him in the region. Their place of shelter will be the fire and how miserable the Homecoming!
Never think that the unbelievers are going to escape on earth. Their abode is the fire. It is indeed an evil refuge.
Never think that the unbelievers can frustrate anything in the land. As for them, the fire shall be their home, and that is an evil abode
Do not think about those who have disbelieved that they will be able to frustrate Allah in the land; their abode is Hell and it is a very evil abode
Think not that those who disbelieve will weaken (the Truth) in the earth; and their abode is the Fire. And it is indeed an evil resort
And establish worship (salat) and give charity (zakat) and obey the messenger so that you may be dealt with mercifully.
Think not that those who suppress the Truth shall escape (from Allah) on the earth. And their abode is the Fire. And evil certainly is that destination
And let it not occur to you at all that those who disbelieve and are ungrateful will make (Allah) powerless (to destroy them) in the earth. And Hell is their abode and the worst is that abode
Do not think that those who disbelieve will remain in the land. Their abode is Hell. What a miserable destiny
Do not think that those who disbelieve will remain in the land. Their abode is Hell. What a miserable destiny
Do not think that those who disbelieve will remain in the land. Their abode is Hell. What a miserable destiny!
Do not think/suppose those who disbelieved (are) disabling/frustrating in the earth/Planet Earth, and their shelter/refuge (is) the fire , and how bad (E) (is) the end/destination
[And] think not that those who are bent on denying the truth can elude [their final reckoning even if they remain unscathed] on earth: the fire is their goal [in the life to come] - and vile indeed is such a journey’s end
Definitely do not ever reckon that the ones who have disbelieved are able to be defiant to Allah) in the earth. And their abode is the Fire, and miserable indeed is the Destiny
Think not that the disbelievers can escape in the land. Fire will be their home - a hapless journey's end
The unbelievers should not think that they can defeat God on earth. Their dwelling will be hell, the most terrible abode
Never think that the disbelievers are (able) to frustrate (Allah‘s plan) on the earth. Their abode is the Fire. Indeed it is an evil terminus
Never think that those who excessively indulge in disbelief (in Allâh) can frustrate (Our Power) on the earth. Their final refuge is the Fire; what a dreadful refuge!
Do not even doubt that the unbelievers can ever render (Allah) helpless on this earth. Fire will be their abode, which is indeed the worst of the destination
Don’t ever think that those who live in spiritual darkness can frustrate (Our Power) on the earth. Their final refuge is the Fire- what a dreadful refuge!
Do not entertain O Muhammad the idea nor think ever that the infidels are in a position to overpower Allah or upset His plan for those domiciled on earth. They are destined to the abode in Hell and how evil indeed is the destination
Never think the disbelievers can defeat Allah’s plan on Earth. The Fire is their place of refuge. What a wretched home
Do not think ˹O Prophet˺ that the disbelievers can escape in the land. The Fire will be their home. Indeed, what an evil destination!
Don´t think that those who reject (the truth) will escape on earth. Their abode is the fire, and it is a bad destination.
Never think that the unbelievers are immune on the earth. The Fire shall be their shelter: a wretched fate
Do not think that those who disbelieve will ever get away with it. Their final abode is Hell; what a miserable destiny.
Do not even think that the unbelievers can ever escape God on earth. Their refuge will be the Fire. What an evil destination.
Do not even think that the unbelievers can ever escape God on Earth. Their refuge will be the Fire. What an evil destination.
Do not consider those who disbelieved cause incapacitation on the earth. Their shelter is The Fire; and wretched is the destiny.
Think not that the disbelievers can frustrate (Allah's plan) in the earth, their abode is the Fire and an evil destination it is
Do not think that the unbelievers can frustrate [God's plan] on earth. The fire is their abode, and vile indeed is such a journey's end.
And think not that the rejecters of the Divine Laws can escape in the earth. Fire shall be their home (in both lives), and it is indeed a miserable abode
Think not that those who disbelieve shall escape in the earth, and their abode is the fire; and certainly evil is the resort
Think not that those who disbelieve can frustrate Our design in the earth; their abode is Hell; and it is indeed evil resort
Do not suppose that the disbelievers thwart [aught] on the earth. The Fire will be their refuge—what an evil journey’s end
You do not ever think that the disbelievers are going to block (Allah’s Plan) on earth: Their home is the Fire— And it is truly an evil place (for shelter)
Don’t think that those who disbelieve can escape on earth. Their final abode is the Fire—a terrible destination.
Never think that those who disbelieve can escape on earth. Their place is the Fire; a miserable destination
Never think that the disbelievers are causing failure [to Allah ] upon the earth. Their refuge will be the Fire - and how wretched the destination
Do not think those who disbelieve can escape in the earth. And their abode will be the fire and surely evil is the destination.
Never think thou that the Unbelievers are going to frustrate (God's Plan) on earth: their abode is the Fire,- and it is indeed an evil refuge
Never think thou that the Unbelievers are going to frustrate (Allah's Plan) on earth: their abode is the Fire,- and it is indeed an evil refuge
8
Respect for Privacy
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لِیَسۡتَءۡذِنكُمُ ٱلَّذِینَ مَلَكَتۡ أَیۡمَـٰنُكُمۡ وَٱلَّذِینَ لَمۡ یَبۡلُغُوا۟ ٱلۡحُلُمَ مِنكُمۡ ثَلَـٰثَ مَرَّ ٰتࣲۚ مِّن قَبۡلِ صَلَوٰةِ ٱلۡفَجۡرِ وَحِینَ تَضَعُونَ ثِیَابَكُم مِّنَ ٱلظَّهِیرَةِ وَمِنۢ بَعۡدِ صَلَوٰةِ ٱلۡعِشَاۤءِۚ ثَلَـٰثُ عَوۡرَ ٰتࣲ لَّكُمۡۚ لَیۡسَ عَلَیۡكُمۡ وَلَا عَلَیۡهِمۡ جُنَاحُۢ بَعۡدَهُنَّۚ طَوَّ ٰفُونَ عَلَیۡكُم بَعۡضُكُمۡ عَلَىٰ بَعۡضࣲۚ كَذَ ٰلِكَ یُبَیِّنُ ٱللَّهُ لَكُمُ ٱلۡءَایَـٰتِۗ وَٱللَّهُ عَلِیمٌ حَكِیمࣱ ٥٨
Believers, your slaves and any who have not yet reached puberty should ask your permission to come in at three times of day: before the dawn prayer; when you lay your garments aside in the midday heat; and after the evening prayer. These are your three times for privacy; at other times, there is no blame on you or them if you move around each other freely. In this way God makes messages clear: God is all knowing, all wise
O you who believe! Let your servants and those among you who have not come to the age of puberty, should ask your permission (before they come to your presence) on 3 occasions: before Fajr (morning) prayer, while you put off your clothes for the noonday (rest) and after the Isha (late-night) prayer. These 3 times are for your privacy. There is no sin on you or on them afterwards to go around visiting one another. Thus Allah makes the Verses clear to you. And Allah is All-Knower, All-Wise.
O Ye who believe! let those whom your right hands own and those of you who have not attained puberty ask leave of you three times before the dawn prayer, and when ye lay aside your garments noonday, and after the night-prayer: three at times of privacy for you. NO fault there is upon you or upon them beyond these times going round upon you, some of you upon some others. In this wise Allah expoundeth unto you the commandments; and Allah is Knowing, Wise
O you who believe, let your dependants and those who have not yet reached the age of puberty, ask permission (to enter your presence) on three occasions: Before the early morning prayer; when you disrobe for the mid-day siesta; and after prayer at night. These are the three occasions of dishabille for you. There is no harm if you or they visit one another at other times (without permission). God thus explains things to you clearly, for God is all-knowing and all-wise
O believers! Let those who your right hands possess and who have not yet reached adolescence ask for your permission on three occasions: Before the morning prayer, when you have taken off your garments at noon, and after the evening prayer... These are the three occasions of nakedness... There is no blame upon you or them (other than these three times) to be around you. Thus Allah explains His signs to you... Allah is the Aleem, the Hakim.
You who have iman! those you own as slaves and those of you who have not yet reached puberty should ask your permission to enter at three times: before the Dawn Prayer, when you have undressed at noon, and after the Salat al-´Isha´ — three times of nakedness for you. There is nothing wrong for you or them at other times in moving around among yourselves from one to another. In this way Allah makes the Signs clear to you. Allah is All-Knowing, All-Wise.
O you who have faith! Let your permission be sought by your slaves and those of you who have not reached puberty three times: before the dawn prayer, and when you put off your garments at noon, and after the night prayer. These are three times of privacy for you. Apart from these, it is not sinful of you or them to frequent one another [freely]. Thus does Allah clarify the signs for you, and Allah is all-knowing, all-wise
O you who believe! Let (even) those whom your right hands possess (as slaves), as well as those of you (your children) who have not yet reached puberty, ask for your permission (before they come into your private room) at three times (of the day) – before the Morning Prayer, and when you lay aside your garments in the middle of the day for rest, and after the Night Prayer. These are your three times of privacy. Beyond these occasions, there is no blame on you nor on them if they come in without permission – they are bound to move about you, some of you attending on others. Thus God makes clear for you (the instructions in) the Revelations. God is All-Knowing, All-Wise
O you who believe! it is binding on those whom your right hands possess (domestic servants) and those (of your children) who have not reached the age of puberty to ask your permission (before coming into your private rooms) in three instances, before the morning Prayer, and when you lay aside your clothes due to the heat (in summer) at noon and after the night Prayer. These are three times when your privacy should be respected. At other times no blame shall lie on you or on them (if they come to you without permission), for they have to move about (waiting upon you) some of you (attending) upon others (according to need). That is how Allah explains to you His commandments, for Allah is All-Knowing, All-Wise
O believers, let those your right hands own and those of you who have not reached puberty ask leave of you three times -- before the prayer of dawn, and when you put off your garments at the noon, and after the evening prayer -- three times of nakedness for you. There is no fault in you or them, apart from these, that you go about one to the other. So God makes clear to you the signs; and God is All-knowing, All-wise
You who believe, those whom your right hands own and those (children) among you who have not reached puberty should ask your permission at three times (before coming to your rooms). Before morning mandatory prayer, and when you put off your clothes during noon time, and after evening mandatory prayer. (These are) three times of privacy for you. There is no blame on you or on them to circulate around you and each other at other times. That is how God clarifies the signs for you, and God is knowledgeable and wise.
O’ you who believe, You may have privacy of your own three times a day: Before the Dawn Prayer, at noon (when you usually change your clothes to have a siesta,) and after the Night Prayer. Your servants and the children who have not attained puberty must ask permission to disturb your privacy. At other times, it does not matter if you mingle with one another. GOD thus makes His revelations clear for you. GOD knows everything and is the Most Wise
O you who believe, let those whom your right hands possess, and the children among you who have not come of age, ask your permission before they come to your presence on three occasions. Before morning prayer, when you put aside your clothes in the afternoon, and after the night prayer. These are your three times of privacy. Outside of those times, it is not wrong for you or for them, to move about among each other. Thus God makes clear the signs to you, for God is full of knowledge and wisdom
O you who have attained faith, let those whom you rightfully possess and those of you who have not reached puberty seek your permission (before entering) on three occasions: before the dawn prayer and at noon when you lay aside your clothes and after the evening prayer—three occasions of privacy for you. At other times, neither you nor they commit sin by intermingling with one another; Allah thus clarifies the signs for you. For Allah is All-Knowing, All-Wise.
O ye who believe! let those whom your right hands possess, and those amongst you who have not reached puberty, ask leave of you three times: before the prayer of dawn, and when ye put off your clothes at noon, and after the evening prayer;- three times of privacy for you: there is no crime on either you or them after these while ye are continually going one about the other. Thus does God explain to you His signs, for God is knowing, wise
O People who Believe! The slaves you possess and those among you who have not attained adulthood, must seek your permission on three occasions; before the dawn prayer, and when you remove your garments in the afternoon, and after the night prayer; these three times are of privacy for you; other than these three times, it is no sin for you or for them; moving about around you and among each other; and this is how Allah explains the verses for you; and Allah is All Knowing, Wise
O You who believe, let those whom your right hands possess and those who have not attained to puberty among you ask your permission [before they come in upon you] at three times; before the morning prayer, and when you lay down your dresses in the afternoon, and after the night prayer. Three occasions of privacy for you, and after them there is no guilt upon you nor upon them due to the customary traffic between one another among you. Thus Allah makes clear the signs for you and Allah is All-knowing, All-wise.
O true believers, let your slaves and those among you who shall not have attained the age of puberty, ask leave of you, before they come into your presence, three times in the day; namely, before the morning prayer, and when ye lay aside your garments at noon, and after the evening prayer. These are the three times for you to be private: It shall be no crime in you, or in them, if they go into you without asking permission after these times, while ye are in frequent attendance, the one of you on the other. Thus God declareth his signs unto you; for God is knowing and wise
O you who believe! Let those whom your right hands possess (slaves), and the children amongst you who have not reached puberty, ask leave of you on three occasions (before coming into your presence) - before the prayer of dawn, and when you put off your
Believers, let those your right hand owns and those who have not come of age ask permission of you three times before the dawn prayer, when you put aside your garments, in the heat of noon, and after the night prayer. These are the three occasions of privacy. There is no fault in you or them, apart from these, that they go about you, you are of each other. As such Allah makes plain to you His verses, Allah is the Knower, the Wise
O ye who believe! let your slaves, and those of you who have not come of age, ask leave of you, three times a day, ere they come into your presence; - before the morning prayer, and when ye lay aside your garments at mid-day, and after the evening prayer. These are your three times of privacy. No blame shall attach to you or to them, if after these times, when ye go your rounds of attendance on one another, they come in without permission. Thus doth God make clear to you His signs: and God is Knowing, Wise
O you people who have Believed! Must take permission from you those whom your right hands held in trust, and those who have not reached the age of puberty amongst you on three occasions: before Salat-ul-Fajr (dawn-prayer), and while you put off your extra-clothings due to extreme heat (of the midday sun), and after Salat-ul-Isha (dark-night prayer). (These) three (times) are of privacy for you. (There is) not on you and nor on them (any) blame barring those (three times if they are) those who move about you — some of you to some (others). Thus Allah explains for you Ayaat. And Allah is All-Knowing, All-Wise
O those who believed! Let them ask permission—those whom your right hands possessed (f) and those who reach not puberty—three times: Before the dawn formal prayer, when you lay down your garments at the time of noon and after the time of night formal prayer. These are the three times of privacy for you. There is not on you nor on them blame after these. Other than these, go about some of you with some others. Thus, God makes manifest to you the signs. And God is Knowing, Wise.
O Believers, your slaves and those among you who have not attained puberty should ask your permission [to come to you] on three occasions: before morning prayer, when you remove clothing for the noon heat, and after the late-night prayer. These are your three times of privacy. Other than these times, it is fine for you and them to circulate and attend to each other. Thus Allah clarifies the signs for you. Allah is the All-knowing, Perfectly Wise.
O believers! Let your servants and those children who have not yet attained puberty ask your permission before coming in to see you on three occasions: before Fajr Salah (dawn prayer), at noon when you put off your clothes, and after the Isha Salah (night prayer). These are your three times of privacy. At other times, there is no blame on you if you, or they, go around visiting one another. Thus Allah makes His revelations clear to you, for Allah is All-Knowing, All-Wise
O Believers, your slaves and those of your children, who have not yet become sex conscious, must ask your permission before coming in to see you on three occasions: before the Fajr Prayer and at noon when you put off your clothes and after the ´Isha´ Prayer. These are your three times of privacy. There is no sin for you or for them if they come without permission at other times than these, for you have to visit: ne another over and over again. In this way Allah makes His Comm andments clear to you for He is All-Knowing, All-Wise
O you who believe, let those whom your right hands possess and those of you who have not attained to puberty ask permission of you three times: Before the morning prayer, and when you putt off your clothes for the heat of noon, and after the prayer of night. These are three times of privacy for you; besides these it is no sin for you nor for them -- some of you go round about (waiting) upon others. Thus does Allah make clear to you the messages. And Allah is Knowing, Wise
Do not think that those who do not believe will be defeaters in the earth when their settling place is the fire, and it is an evil destination. (R 7)
O you who believe! Let those whom your right hands possess (slaves/servants) and those of you who have not attained to puberty ask permission of you three times: before the Morning Prayer, whenever you take off your clothes (for rest) at noon, and after the Evening Prayer. These are three times of privacy for you. No restriction on you or on them at other times. Some of you have to be around others. Thus does Allah make clear to you the Verses, and Allah is Knowledgeable, Wise
O believers! Your (male and female) slaves and your children who have not yet attained puberty must seek your permission (to come to you) on three occasions: (first) before the Fajr (Dawn) Prayer, (second) when you put off your clothes at noon (for rest), and (third) after the ‘Isha’ (Night) Prayer (when you go to bed for sleep. These are) the three (times) of privacy for you. Other than these (times), there is no sin on you or them (because during remaining hours they) keep coming and going frequently where you are from one to the other. That is how Allah makes the Revelations clear for you, and Allah is All-Knowing, All-Wise
O you who believe, let those who are your dependants and have not yet attained puberty request your permission regarding three times: Before the dawn contact-method, and should you take off your attire from being outdoors, and after the evening contact-method. These are three private times for you. Other than these times, it is not wrong for you or them to intermingle with one another. God thus clarifies the revelations for you. And God is Knowledgeable, Wise
O you who believe, let those among you who are maintained by your oaths, and those who have not attained puberty, request your permission regarding three times: before the dawn contact prayer, and when you put off your garments from the noon time, and after the evening contact prayer. These are three private times for you. Other than these times, it is not wrong for you or them to intermingle with one another. God thus clarifies the revelations for you. And God is Knowledgeable, Wise
O you who believe, let those among you who are committed to by your oath, and those who have not attained puberty, request your permission regarding three times: before the dawn Connection, and when you put off your garments from the noon time, and after the evening Connection. These are three private times for you. Other than these times, it is not wrong for you or them to intermingle with one another. God thus clarifies the revelations for you. And God is Knowledgeable, Wise.
You, you those who believed, those who your rights (hands) owned/possessed (i.e. care-givers under contract), and those who did not reach the puberty/sexual maturity from you should ask for your permission three times, from before the dawn's prayers, and when you put your clothes/garments (on) from the noon/midday, and from after the evening/first darkness prayers, three shameful genital parts (protective times are) for you, an offense/sin is not on you, and nor on them after them (the three times) circling/walking around on you, some of you to some, as/like that God clarifies/shows/explains for you the verses/evidences , and God (is) knowledgeable, wise/judicious
O YOU who have attained to faith! At three times [of day], let [even] those whom you rightfully possess, as well as those from among you who have not yet attained to puberty, ask leave of you [before intruding upon your privacy]: before the prayer of daybreak, and whenever you lay aside your garments in the middle of the day, and after the prayer of nightfall: the three occasions on which your nakedness is likely to be bared. Beyond these [occasions], neither you nor they will incur any sin if they move [freely] about you, attending to [the needs of] one another. In this way God makes clear unto you His messages: for God is all-knowing, wise
O you who have believed, let the ones your right hands possess and the ones of you who have not reached puberty ask permission of you three times: right before the dawn prayer, and (the time) while you lay aside your clothes during mid-day, and right after the eventide prayer-three privacies for you. It is no fault in you or them, after these (times), that you go about one to the other (Literally: some of you to some others). Thus Allah makes evident to you the signs, and Allah is Ever-Knowing, Ever-Wise
O ye who believe! Let your slaves, and those of you who have not come to puberty, ask leave of you at three times (before they come into your presence): Before the prayer of dawn, and when ye lay aside your raiment for the heat of noon, and after the prayer of night. Three times of privacy for you. It is no sin for them or for you at other times, when some of you go round attendant upon others (if they come into your presence without leave). Thus Allah maketh clear the revelations for you. Allah is Knower, Wise
Believers, your slaves and the immature people must ask your permission three times a day before entering your house: before the morning prayer, at noon time and after the late evening prayer; these are most private times. After your permission has been granted, there is no harm if they come into your presence from time to time. This is how God explains His revelations to you. God is All-knowing and All-wise
O you who believe, the slaves owned by you, and those of you who have not reached puberty, must seek your permission (to see you) at three times: before the prayer of Fajr, and when you take off your clothes at noon, and after the prayer of ‘Isha‘. These are three times of privacy for you. There is no harm, neither to you nor to them, after these (three times). They are your frequent visitors, as some of you are (frequent visitors) of the others. This is how Allah explains the verses to you. Allah is All-Knowing, All-Wise
O’ you who adhere to Islamic monotheism , let those whom your right hands possess and those of you who have not yet reached puberty, ask for your permission (before coming into your private room) on three occasions: Before the Morning Prayer, when you put aside your clothing for rest at noon, and after the Night Prayer. These are three times of privacy for you. There is no blame on you or on them (if they come in without permission), apart from these occasions, that you go about one to the other. This is how Allâh makes for you the ‘Revelations’ easy to perceive. Lo! Allâh is All-Knowing, All-Wise.
Oh you believers, let your slaves and young pre-puberty children seek permission (to come to you) during the following three times: before the morning prayer, at around noon when you undress (for a nap), and after the night prayers. These three timings are private! At other times, there is no harm either for them or you (to come unannounced). After all, you have to move about and see each other. Thus, Allah clarifies the verses for you. Allah is all-Knowing, all-Wise
O’ you who live by the Faith, let those whom your right hands possess and those of you who have not yet reached puberty ask for your permission (before coming into your private room) on three occasions: Before the Morning Prayer, when you put aside your clothing for rest at noon and after the Night Prayer. These are three times of privacy for you. There is no blame on you or on them (if they come in without permission), apart from these occasions that you go about one to the other. This is how Allâh makes for you the Messages easy to perceive. And Allâh is All-Knowing, All-Wise.
O you who have conformed to Islam: Those on hand serving, you and the children who have not reached the age of discretion must ask your permission before entering your rooms when you are improperly dressed: before dawn prayer, when undressed for the afternoon rest -siesta-, and following your last night prayer (when you are reedy to go to sleep); three prescribed periods of privacy. Other than these particular periods you are absolved and so are they to move freely and to come round -in an informal way- attending to each other. Thus does Allah distinctly express to you people His revelations guiding you to the proper way of life relative to moral conduct. Allah is 'Alimun and Hakimu
Believers, your slaves and children who haven’t yet reached puberty should ask permission before entering your room three times of the day: before the dawn prayer, at midday when you get undressed, and after the evening prayer – three times of your privacy, outside these times there is no blame on you or them to wander in and out of each other’s rooms. That is how Allah makes His verses clear for you. Allah is Knowing, Wise.
O believers! Let those ˹bondspeople˺ in your possession and those of you who are still under age ask for your permission ˹to come in˺ at three times: before dawn prayer, when you take off your ˹outer˺ clothes at noon, and after the late evening prayer. ˹These are˺ three times of privacy for you. Other than these times, there is no blame on you or them to move freely, attending to one another. This is how Allah makes the revelations clear to you, for Allah is All-Knowing, All-Wise.
Oh you believers, let those in your possession and those who of you who have not yet reached puberty ask your permission (to enter) on three occasions: before the prayer at daybreak and when you take off your outer garments during the mid-day heat and after the night prayer; three times of privacy for you. There is no sin for them or you outside those times if they move amongst you and you mingle. This is how Allah explains the signs to you, and Allah is knowing and wise.
Believers, let your slaves and those who are under the age of puberty among you ask your leave on three occasions: before the dawn prayer, when you have put off your garments in the heat of noon, and after the evening prayer. These are the three occasions when none may intrude upon your privacy. At other times, it shall be no offence for you, or them, to go around visiting one another. Thus God makes plain to you the revelations: God is omniscient and wise
O you who believe, permission must be requested by your servants and the children who have not attained puberty (before entering your rooms). This is to be done in three instances - before the Dawn Prayer, at noon when you change your clothes to rest, and after the Night Prayer. These are three private times for you. At other times, it is not wrong for you or them to mingle with one another. GOD thus clarifies the revelations for you. GOD is Omniscient, Most Wise.
Believers, let your slaves and those who have not [yet] reached puberty among you ask permission of you [before entering your presence] at three times of the day: before the dawn prayer, and when you take off your clothing [for rest] at noon, and after the evening prayer. [These are] three times of privacy for you. At other times, there is no blame on you or them if you move about freely, tending to each other's needs. In this way does God make the message clear to you, for God is All-Knowing and All-Wise.
Believers, let your slaves and those who have not [yet] reached puberty among you ask permission of you [before entering your presence] at three times of the day: before the dawn prayer, and when you take off your clothing [for rest] at noon, and after the evening prayer. [These are] three times of privacy for you. At other times, there is no blame on you or them if you move about freely, tending to each other’s needs. In this way, does God make the message clear to you? God is All-Knowing and All-Wise.
O you who have believed, let those whom your right hands possess and those who have not reached puberty among you ask permission from you at three times: before the dawn prayer and when you put aside your clothing at noon and after the night prayer. Three times of privacy aspects to you. There is no misdemeanor upon you nor upon them after that. They are circumambulating on you, some of you on some others. Thus, Allah demonstrates the verses for you. And Allah is Knowledgeable, Wise.
O you who believe! Do let those whom your right hands possess, and those of you who have not reached to puberty, ask permission of you at three times (for coming into your room): before the morning prayer, and at midday when you put off your clothes, and after the night prayer. (These are) three times of privacy for you. It is no sin for you or for them (if) after those (three times), some of you go round attendant upon the others. Thus does Allah make clear the revelations for you; and Allah is All-Knowing, All-Wise
Believers! Let those whom you rightfully possess, and those of you who have not yet attained to puberty, ask leave of you at three times of day: before the prayer of daybreak, and whenever you lay aside your garments in the middle of the day, and after the prayer of nightfall. These are three occasions on which you may happen to be undressed. Beyond these occasions, neither you nor they will incur any sin if they move freely about you, attending to one another. Thus God makes clear to you His revelations. God is All- Knowing, Wise.
(Your social mannerism begins at home.) O You who have chosen to be graced with belief! Let your servants and children who have not yet come of age ask your permission before coming in to see you on three occasions: Before you engage in your assignments at dawn, at noon when you are resting with light clothes, and after you have completed your assignments at night. These are your three times of privacy. At other times it is not wrong for you or for them to move about freely, attending to one another. In this way, Allah makes clear to you the revelations, for, Allah is All Knowing, Wise
O you who believe! let those whom your right hands possess and those of you who have not attained to puberty ask permission of you three times; before the morning prayer, and when you put off your clothes at midday in summer, and after the prayer of the nightfall; these are three times of privacy for you; neither is it a sin for you nor for them besides these, some of you must go round about (waiting) upon others; thus does Allah make clear to you the communications, and Allah is Knowing, Wise
O ye who believe ! let those whom your right hand possess, and those of you, who have not reached puberty, ask leave of you at three times before coming into your private apartments -before the Morning Prayer, and when you lay aside your clothes at noon (in summer) and after the night Prayer. These are the three times of privacy for you. At other times there is no blame on you nor on them, for some of you have to attend upon others and to move about freely according to need. Thus does ALLAH make plain to you the Signs; for ALLAH is All-Knowing, Wise
O you who believe! Let those whom your right hands possess and those who have not come of age ask your leave three times: before the dawn prayer, when you doff your garments at noon, and after the night prayer—three times of privacy for you. Beyond these, there is no blame upon you or upon them should you go about [visiting] one another. Thus does God make clear unto you the signs, and God is Knowing, Wise
O you who believe! Let those whom your right hands possess, (servants and servant-girls) and the (children) among you who have not come of age (to puberty) ask your permission (before they come in your presence), on three occasions: Before the morning prayer; And the time you take off your clothes for the mid-day (afternoon) heat; And after the late-night prayer: (These) are your (three) times for privacy: At times other than these, it is not wrong for you or for them to move about taking care of each other. Thus Allah makes the Signs clear to you: And Allah is All Knowing (Aleem) and All Wise (Hakeem)
O you who believe, let your dependents and those who haven’t reached puberty ask for permission in three instances: before the dawn prayer, when you undress at noon, and after the evening prayer. These are three occasions of privacy for you. At other times, it’s not improper for you or them to move about freely, mingling with each other. Thus, God clarifies His verses for you. God is All-Knowing, Most Wise.
O you who believe! Permission must be requested by your servants and those of you who have not reached puberty. On three occasions: before the Dawn Prayer, and at noon when you change your clothes, and after the Evening Prayer. These are three occasions of privacy for you. At other times, it is not wrong for you or them to intermingle with one another. God thus clarifies the revelations for you. God is Knowledgeable and Wise
O you who have believed, let those whom your right hands possess and those who have not [yet] reached puberty among you ask permission of you [before entering] at three times: before the dawn prayer and when you put aside your clothing [for rest] at noon and after the night prayer. [These are] three times of privacy for you. There is no blame upon you nor upon them beyond these [periods], for they continually circulate among you - some of you, among others. Thus does Allah make clear to you the verses; and Allah is Knowing and Wise
O those who believed! Let those whom your right hands possess, and those amongst you who have not reached puberty, ask permission of you three times: before the prayer of dawn, and when you put off your clothes at noon, and after the prayer of nightfall; three times of privacy for you; there is no crime upon you nor upon them after these while you are continually going one about the other. Thus God makes clear for you the signs, and God is knowing, wise.
O ye who believe! let those whom your right hands possess, and the (children) among you who have not come of age ask your permission (before they come to your presence), on three occasions: before morning prayer; the while ye doff your clothes for the noonday heat; and after the late-night prayer: these are your three times of undress: outside those times it is not wrong for you or for them to move about attending to each other: Thus does God make clear the Signs to you: for God is full of knowledge and wisdom
O ye who believe! let those whom your right hands possess, and the (children) among you who have not come of age ask your permission (before they come to your presence), on three occasions: before morning prayer; the while ye doff your clothes for the noonday heat; and after the late-night prayer: these are your three times of undress: outside those times it is not wrong for you or for them to move about attending to each other: Thus does Allah make clear the Signs to you: for Allah is full of knowledge and wisdom
وَإِذَا بَلَغَ ٱلۡأَطۡفَـٰلُ مِنكُمُ ٱلۡحُلُمَ فَلۡیَسۡتَءۡذِنُوا۟ كَمَا ٱسۡتَءۡذَنَ ٱلَّذِینَ مِن قَبۡلِهِمۡۚ كَذَ ٰلِكَ یُبَیِّنُ ٱللَّهُ لَكُمۡ ءَایَـٰتِهِۦۗ وَٱللَّهُ عَلِیمٌ حَكِیمࣱ ٥٩
When your children reach puberty, they should [always] ask your permission to enter, like their elders do. This is how God makes His messages clear to you: God is all knowing, all wise
And when the children among you attain the age of puberty, let them seek permission as those elders who seek permission. Thus Allah makes clear for you His Verses. Allah is All-Knower, All-Wise.
And when the children among you attain puberty, then let them ask leave even as those before them asked leave. In this wise Allah expoundeth unto you His commandments; and Allah is Knowing, Wise
When your children have reached the age of puberty, they should similarly ask your leave (for entering) as others did before them. God thus clearly explains His commands to you, for God is all-knowing and all-wise
When your children reach adolescence, let them ask for permission as their elders do... Thus Allah explains His signs... Allah is the Aleem, the Hakim.
Once your children have reached puberty, they should ask your permission to enter as those before them also asked permission. In this way Allah makes His Signs clear to you. Allah is All-Knowing, All-Wise.
When your children reach puberty, let them ask permission [at all times] just as those who asked permission before them. Thus does Allah clarify His signs for you, and Allah is all-knowing, all-wise
And when your children reach puberty, let them ask you for permission (whenever they want to enter your private room), even as those (who have already reached the same age) before them ask for it. Thus God makes clear for you (the instructions in) His revelations. God is All-Knowing, All-Wise
When the children among you reach the age of puberty they (too) should seek permission (to come to your rooms) just as those (elderly people mentioned) before them do. That is how Allah explains to you His commandments and Allah is All-Knowing, All-Wise
When your children reach puberty, let them ask leave, as those before them asked leave. So God makes clear to you His signs; and God is All-knowing, All-wise
And when your children reach puberty, then they should ask permission (at all times) as those before them asked for permission. That is how God clarifies His signs for you, and God is knowledgeable and wise.
When your children grow up, they should continue asking permission as before. God, the Most Knowledgeable, the Most Wise, thus makes His revelations clear to you
But when the children among you come of age, let them also ask for permission, as do those senior to them in age. Thus God makes clear His signs to you, for God is full of knowledge and wisdom
And when the children among you reach puberty, let them seek permission as those before them have sought permission; Allah thus clarifies His signs for you. For Allah is All-Knowing, All-Wise.
And when your children reach puberty let them ask leave as those before them asked leave. Thus does God explain to you His signs, for God is knowing, wise
And when the boys among you reach adulthood, then they too must seek permission like those before them had sought; this is how Allah explains His verses for you; and Allah is All Knowing, Wise
And when the children among you attain to puberty, let them also ask the permission to come in upon you as did those who were before them. Thus Allah makes clear for you His signs and Allah is All-knowing, All-wise.
And when your children attain the age of puberty, let them ask leave to come into your presence at all times, in the same manner as those who have attained that age before them, ask leave. Thus God declareth his signs unto you; and God is knowing and wise
And when your children reach puberty let them ask leave as those before them asked leave. Thus does Allah explain to you His revelations, for Allah is Knower, Wise
And when children reach the age of puberty, let them ask permission as those before them asked permission. As such Allah makes clear to you His verses. Allah is the Knower, the Wise
And when your children come of age, let them ask leave to come into your presence, as they who were before them asked it. Thus doth God make clear to you his signs: and God is Knowing, Wise
And when the boys amongst you have reached puberty, then let them (also) ask for permission as asked permission those who (were adults) before them. Thus Allah explains for you His Ayaat. And Allah is All-Knowing, All-Wise
When infant children were fully grown among you, then, let them ask permission as asked permission those who were before them. Thus, God makes manifest for you His signs. And God is Knowing, Wise.
When the children among you do attain puberty, they should ask for permission, along with those older than them. Thus Allah clarifies His signs for you. Allah is the All-knowing, Perfectly Wise.
And when your children reach the age of puberty, let them still ask your permission as their elders do. Thus Allah makes His revelations clear to you, for Allah is All-Knowing, All- Wise
And when your children have grown sex conscious, they should receive your permission for this just as their elders get permission. In this way Allah makes His Revelations plain to you for He is All-Knowing, AllWise
And when the children among you attain to puberty, let them seek permission as those before them sought permission. Thus does Allah make clear to you His messages. And Allah is Knowing, Wise
O you who believe! let those whom your right hands possess (slaves/servants) and those among you who have not reached the age of puberty seek your permission three times: Before the worship (salat) of dawn, and at the time when you put off your clothes due to afternoon heat, and after the worship (salat) of night. (These are the) three times of privacy for you. There is no sin on you or on them beyond (these) times if they move about you, some (attending) on others. Thus Allah makes clear to you the signs and Allah is Knowing, Wise.
And when children among you reach the age of puberty, let them seek permission as those (who had reached the age of puberty) before them sought permission. Thus does Allah makeh clear to you His Verses, and Allah is Knowledgeable, Wise
And when the children from amongst you reach puberty, they must also seek your permission (to come to you) as (other elders) have been doing before them. That is how Allah makes His commands clear for you. And Allah is All-Knowing, All-Wise
And when the children among you reach puberty, then let permission be sought from them like it was sought from those before them. God thus clarifies His revelations for you. And God is Knowledgeable, Wise
And when your children reach puberty, then let them seek your permission like it was sought by those before them. God thus clarifies His revelations for you. And God is Knowledgeable, Wise
And when your children reach puberty, then let them seek your permission like it was sought by those before them. God thus clarifies His revelations for you. And God is Knowledgeable, Wise.
And if the children from you reached the puberty/sexual maturity so they should ask for permission/pardon, as/like those from before them asked for permission/pardon, as/like that God clarifies/shows/explains for you His verses/evidences , and God (is) knowledgeable, wise/judicious
Yet when the children among you attain to puberty, let them ask leave of you [at all times], even as those [who have reached maturity] before them have been enjoined to ask it. In this way God makes clear unto you His messages: for God is all-knowing, wise
And when the young children among you reach puberty, then let them ask permission as the ones even before them asked permission. Thus Allah makes evident to you His signs, and Allah is Ever-Knowing, Ever-Wise
And when the children among you come to puberty then let them ask leave even as those before them used to ask it. Thus Allah maketh clear His revelations for you. Allah is Knower, Wise
When your children become mature, they must ask your permission before entering your house, as the rest of the mature people do. Thus does God explain to you His revelations. God is All-knowing and All-wise
When the children from among you reach puberty, they must seek permission, as the permission is sought by those before them. This is how Allah explains His verses to you. Allah is All-Knowing, All-Wise
When the children among you reach puberty, then let them (also) seek permission as those before them sought permission. This is how Allâh makes for you His Revelations easy to be perceived. Lo! Allâh is All-Knowing, All-Wise.
Once your children attain puberty, let them seek permission (to enter your private chambers) just like other adults do. In this manner, Allah clarifies for you His verses. Allah is all-Knowing, all-Wise
When the children among you reach puberty, then let them (also) seek permission as those before them did. This is how Allâh makes for you His Messages easy to be perceived. And Allâh is All-Knowing, All-Wise.
And when your children come of age or reach the age of discretion they must ask permission before they enter homes that are not their own and before they enter rooms where you are sitting and admitting of relaxation in discipline or sleeping, just as those who preceded them behaved. Thus does Allah distinctly express to you His revelations guiding you to the proper way of life relative to moral conduct. Allah is 'Alimun and Hakimun
When your children reach puberty, they must ask permission like those mentioned before. That is how Allah makes His verses clear for you. Allah is Knowing, Wise
And when your children reach the age of puberty, let them seek permission ˹to come in˺, as their seniors do. This is how Allah makes His revelations clear to you, for Allah is All-Knowing, All-Wise.
And once your children have reached puberty, they should ask permission as those before them did. This is how Allah explains His signs to you, and Allah is knowing and wise.
And when they have reached the age of puberty, let your children still ask your leave as their elders do. Thus God makes plain to you His revelations: God is all-knowing and wise
Once the children reach puberty, they must ask permission (before entering) like those who became adults before them have asked permission (before entering). GOD thus clarifies His revelations for you. GOD is Omniscient, Most Wise.
And when your children reach puberty, let them ask your permission to enter, just as those before them have done. In this way God makes His messages clear to you, for God is All-Knowing and All-Wise.
And when your children reach puberty, let them ask your permission to enter, just as those before them have done. In this way, God makes His messages clear to you, for God is All-Knowing and All-Wise.
And if the children among you reach puberty so they must ask permission, as those before them asked permission. Thus, Allah demonstrates the verses for you. And Allah is Knowledgeable, Wise.
And when the children among you reach puberty then let them ask permission even as those before them used to ask it. Thus does Allah make clear His revelations for you. Allah is All-Knower, All-Wise
Yet when your children attain to puberty, let them ask leave of you, as do those senior to them [in age]. Thus does God make revelations clear to you. God is All-Knowing, Wise.
And when the children among you come of age, let them ask your permission every time just as those who have grown up before them (24:27). Thus Allah makes His revelations clear for you. Allah is Knower, Wise
And when the children among you have attained to puberty, let them seek permission as those before them sought permission; thus does Allah make clear to you His communications, and Allah is knowing, Wise
And when the children among you reach puberty, they too should ask leave, even as their elders before them asked leave. Thus does ALLAH make plain to you HIS commandments; And ALLAH is All-Knowing, Wise
And when the children among you come of age, let them ask leave as those before them asked leave. Thus does God make clear unto you His signs, and God is Knowing, Wise
And when the children from you come to puberty, let them (also) ask for permission, like those older than them do (ask for permission). Thus Allah makes the Signs clear to you: And Allah is All Knowing (Aleem) and All Wise (Hakeem)
When your children reach puberty, they must also ask for permission, as those before them did. Thus, God makes His commandments clear to you. God is All-Knowing, Most Wise.
When the children among you reach puberty, they must ask permission, as those before them asked permission. God thus clarifies His revelations for you. God is Knowledgeable and Wise
And when the children among you reach puberty, let them ask permission [at all times] as those before them have done. Thus does Allah make clear to you His verses; and Allah is Knowing and Wise
And when the children among you reach puberty then let them ask permission as those before them asked permission. Thus God makes clear for you His signs, and God is knowing, wise.
But when the children among you come of age, let them (also) ask for permission, as do those senior to them (in age): Thus does God make clear His Signs to you: for God is full of knowledge and wisdom
But when the children among you come of age, let them (also) ask for permission, as do those senior to them (in age): Thus does Allah make clear His Signs to you: for Allah is full of knowledge and wisdom
وَٱلۡقَوَ ٰعِدُ مِنَ ٱلنِّسَاۤءِ ٱلَّـٰتِی لَا یَرۡجُونَ نِكَاحࣰا فَلَیۡسَ عَلَیۡهِنَّ جُنَاحٌ أَن یَضَعۡنَ ثِیَابَهُنَّ غَیۡرَ مُتَبَرِّجَـٰتِۭ بِزِینَةࣲۖ وَأَن یَسۡتَعۡفِفۡنَ خَیۡرࣱ لَّهُنَّۗ وَٱللَّهُ سَمِیعٌ عَلِیمࣱ ٦٠
No blame will be attached to elderly women who are not hoping for sex, if they take off their outer garments without flaunting their charms, but it is preferable for them not to do this: God is all hearing, all seeing
And for the past child-bearing (elderly) women who don’t expect marriage, it is no sin on them if they discard their clothes without showing their beauty. But it is better for them that they refrain (don’t discard their outer clothing). Allah is All-Hearer, All-Knower.
And past child-bearing women who have no hope of wedlock-- upon them it is no fault that they lay aside their outer garments, not flaunting their adornment. And that they should restrain themselves is better for them; Allah is Hearing, Knowing
As for your women past the age of bearing children, who have no hope of marriage, there is no harm if they take off their outer garments, but in such a way that they do not display their charms; yet if they avoid this it would be better for them. God is all-hearing and all-knowing
There is no blame on women who have passed the age of marriage if they do not wear their outer clothing, provided they do not do so with the intention to provoke others with their adornments... It is better for them to be chaste... Allah is the Sami, the Aleem.
As for women who are past child-bearing age and no longer have any hope of getting married, there is nothing wrong in their removing their outer clothes, provided they do not flaunt their adornments; but to refrain from doing so is better for them. Allah is All-Hearing, All-Knowing.
As for women advanced in years who do not expect to marry, there will be no sin upon them if they put off their cloaks, without displaying their adornment. But it is better for them to be continent, and Allah is all-hearing, all-knowing
The women advanced in years, having passed the age of child-bearing and no longer feel any sexual desire, incur no sin if they cast off their outer garments without making display of their charms. But even so, it is better for them to abstain from this. God is All-Hearing, All-Knowing
And (as to the elderly spinsters who are past child-bearing age and) who do not hope for sexual intercourse, it is no offence for them to lay aside their outer garments provided they do not do it to display their beauty. But if they abstain (even from that) it is much better for them. Indeed Allah is All-Hearing, All- Knowing
Such women as are past child- bearing and have no hope of marriage -- there is no fault in them that they put off their clothes, so be it that they flaunt no ornament; but to abstain is better for them; and God is All-hearing, All-knowing
And the women past menopause who do not expect a marriage, then there is no blame on them if they put off their clothes without displaying their beauty. And if they avoid that, it is better for them. God hears all and knows all.
The elderly women, who have given up the idea of marriage may relax their dress code, provided they do not reveal too much of their bodies. It will be the best, if they continue observing their dress code. Know that God hears everything and knows everything
Post menopausal women, who do not desire marriage, there is no blame on them if they put away their garments, provided they do not flaunt their beauty, but it is best for them to be modest, and God is the One Who sees and knows all things
And elderly women who do not expect (to be desired in) marriage—they commit no sin by taking off their outer clothing without flaunting their adornment, but to maintain modesty is better for them. For Allah is All-Hearing, All-Knowing.
And those women who have stopped (child-bearing), who do not hope for a match, it is no crime on them that they put off their clothes so as not to display their ornaments; but that they abstain is better for them, for God both hears and knows
And the old women residing in houses who do not have the desire of marriage - it is no sin upon them if they discard their upper coverings provided they do not display their adornment; and avoiding even this is better for them; and Allah is All Hearing, All Knowing
And the women who are advanced in age, who do not look forward to getting married, there is no guilt upon them if they lay aside their outer garments without the flagrant display of their ornaments. However it is better for them to stay modest and Allah is All-hearing, All-knowing.
As to such women as are past child-bearing, who hope not to marry again, because of their advanced age; it shall be no crime in them, if they lay aside their outer garments, not shewing their ornaments; but if they abstain from this, it will be better for them. God both heareth and knoweth
And women past childbearing, who have no hope of marriage, it is no crime for them if they discard their outer garments in such a way as not to display their adornments. But to refrain is better for them, for Allah is Hearer, Knower
(As for) women that are past childbearing who have no hope of marriage there is no fault in them that they discard their cloaks provided they do not reveal their adornments, but it is better if they abstain. Allah is the Hearer, the Knower
As to women who are past childbearing, and have no hope of marriage, no blame shall attach to them if they lay aside their outer garments, but so as not to shew their ornaments. Yet if they abstain from this, it will be better for them: and God Heareth, Knoweth
And those who are restricted in activity (due to old age) out of women — those who have no desire of marriage, then there is no blame on such females if they lay aside their outer garments without becoming those who display beauty. But if they refrain (from this concession, it would be) good to them. And Allah is All-Hearer, All-Knower
And women who are past child-bearing, those who hope not for marriage, there is no blame on them (f) if they lay down their (f) garments, not as ones who flaunt themselves and their (f) adornment. And that they have restraint is better for them (f), and God is Hearing, Knowing.
Women no longer in their prime [ie, elderly women] who no longer desire marriage have no blame on them if they lay aside their garments, as long as they don’t reveal too much of their bodies. It is best for them, however, to be modest. Allah is the All-hearing, the All-knowing.
There is no blame on such elderly women who have no interest in getting married, if they lay aside their cloaks without displaying their adornment, but it is better for them if they do not discard. Allah is All-Hearing, All-Knowing
There is no sin for such elderly women as are past the age of marriage, if they lay aside their outer graments provided that they do not mean to display their adornment. Nevertheless, if they behave modestly, it would be better for them: for Allah hears everything and knows everything
And (as for) women past child-bearing, who hope not for marriage, it is no sin for them if they put off the clothes without displaying their adornment. And if they are modest, it is better for them. And Allah is Hearing, Knowing
And when the children among you attain the age of puberty, let them (also) seek permission like those before them (had) sought permission. Thus Allah makes clear to you His signs and Allah is Knowing, Wise.
And it is no sin for women advanced in age — who do not hope for a marriage — to put off their clothes without displaying their beauty/charm. And if they restrain themselves it is better for them. And Allah hears, knows
And there is no sin on those elderly house-confined women who have no desire (now) for marriage if they lay aside their garments (i.e., additional outer coverings), provided they (too) do not show their adornment. And if they are (more) committed to self-restraint (i.e., do not remove additional outer coverings as well), that is better for them. And Allah is All-Hearing, All-Knowing
And the women who are past child bearing and who do not seek to get married have no sin upon them if they put-off their garments, provided they are not adorned for beauty. And if they remain as they were, then it is better for them. God is Hearer, Knower
And the women who are past child bearing, who no longer seek to get married, have no sin upon them if they put-off their garments, provided they are not adorned for beauty. And if they remain as they were, then it is better for them. God is Hearer, Knower
And the women who are past child bearing, who no longer seek to get married, have no sin upon them if they put off their garments, provided they are not adorned for beauty. And if they remain as they were, then it is better for them. God is Hearer, Knower.
And the menopausal/non child bearing from the women, those who do not hope/expect marriage, so an offense/guilt/sin is not on them (F) that they put (on) their clothes/garments not showing off beauty/decoration with decoration/ornament , and that they be chaste/pure (is) best for them, and God (is) hearing/listening, knowledgeable
AND [know that] women advanced in years, who no longer feel any sexual desire, incur no sin if they discard their [outer] garments, provided they do not aim at a showy display of [their] charms. But [even so,] it is better for them to abstain [from this]: and God is all-hearing, all-knowing
And women sitting (advanced in years) who do not hope being married, then it is no fault in them that they lay aside their (outer) clothes, without flaunting their adornment; and to keep abstaining is more charitable for them, and Allah is Ever-Hearing, Ever-Knowing
As for women past child-bearing, who have no hope of marriage, it is no sin for them if they discard their (outer) clothing in such a way as not to show adornment. But to refrain is better for them. Allah is Hearer, Knower
Elderly women who have no hope of getting married are allowed not to wear the kind of clothing that young woman must wear, as long as they do not show off their beauty. It is better for them if they maintain chastity. God is All-hearing and All-knowing
And those old women who have no hope for marriage, there is no sin on them, if they take off their (extra) clothes while they do not display their adornment. Still, that they refrain (even from this) is better for them. Allah is All-Hearing, All-Knowing
As for women past child-bearing, who have no hope of getting married, they will incur no sin if they discard their (outer) garments without unleashing their feminine charms. But if they refrain from this, it will be better for them. Lo! Allâh is All-Hearing, All-Knowing.
It would not do any harm if the old ladies discard their veil cloth _ those who are past their childbearing age and do not expect to get married. But not in such a way that they display their charm! However, it is better for them to refrain (from discarding their veil-cloths). Allah hears all and knows all
And as for menopausal women, who don't expect to marry, they will not be in fault if they discard their (outer) garments without unleashing their ornaments. But if they refrain from this, it will be better for them. And Allâh is All-Hearing, All-Knowing.
And those of the women who are past reproductive life ( post menopausal) who have lost hope of matrimonial union are absolved to take oft their outer vestment provided they do not show or display any fictitious additions or adventitious ornaments which draw forth men's interest or cause them to come to them by influencing their appetites. However, if they conform their life and conduct to the principles of morality and use their outer garment, it is much better for them and may guard them against temptation and from being supposed. And Allah is Sami'un and 'Alimu
Older women who have no desire to marry may remove their outer garments as long as they don’t display any beauty, there’s no blame on them. However, even for them it’s better to remain modest. Allah is Hearing, Knowing
As for elderly women past the age of marriage, there is no blame on them if they take off their ˹outer˺ garments, without revealing their adornments. But it is better for them if they avoid this ˹altogether˺. And Allah is All-Hearing, All-Knowing.
And the elderly women who have no hope of marriage, it is no sin for them to take off their outer garments without displaying their beauty, and to refrain from it is better for them, and Allah listens and knows.
It shall be no offence for old spinsters who have no hope of marriage to discard their cloaks without revealing their adornments: Better if they do not discard them. God hears all and knows all
The elderly women who do not expect to get married commit nothing wrong by relaxing their dress code, provided they do not reveal too much of their bodies. To maintain modesty is better for them. GOD is Hearer, Knower.
As for elderly women who have no desire to marry-there is no blame upon them if they remove their outer garments without displaying their charms, but, to modestly refrain [from that] is better for them, for God is All-Hearing and All-Knowing.
As for older women who have no desire to marry-there is no blame upon them if they remove their outer garments without displaying their charms, but to modestly refrain [from that] is better for them, for God is All-Hearing and All-Knowing.
And the retired among the women, who have no expectation for a request to shag, so there is no misdemeanor upon them in putting off their clothing, not displaying with adornments. And if they are being chaste, it is good for them. And Allah is Hearer, Knowledgeable.
And (as for) women advanced in years, who have no hope of marriage, it is no sin for them if they put off their (outer) clothes in such a way as not to show adornment. And if they refrain themselves, it is better for them; and Allah is All-Hearing, All-Knowing
Such elderly women as are past the prospect of marriage incur no sin if they lay aside their [outer] garments, provided they do not make a showy display of their charms. But it is better for them to be modest. God hears all and knows all.
And the elderly women who have no interest in getting married, there is nothing wrong for them if they lay aside their outer garments in such a way as not to show adornment (24:31), (33:33). Even so, it is best for them to maintain modesty. Allah is Hearer, Knower
And (as for) women advanced in years who do not hope for a marriage, it is no sin for them if they put off their clothes without displaying their ornaments; and if they restrain themselves it is better for them; and Allah is Hearing, Knowing
Such elderly women as are past the age of marriage -there is no blame on them if they lay aside their outer clothing without displaying their beauty. But to abstain even from that is better for them. And ALLAH is All-Hearing, All-Knowing
As for elderly women who no longer anticipate marriage, there is no blame upon them to doff their garments without displaying any ornament. And it is better for them to be modest, and God is Hearing, Knowing
And such older women who are over the possible chances of marriage— There is no blame on them if they put away their (outer) garments, so long as they make not a willful show of their beauty: But it is best for them to be decent. And Allah is All Hearing (Sami’), All Knowing (Aleem)
Older women who don’t expect to get married may lay aside their outer garments, without displaying their adornment. However, it’s better for them to maintain modesty. God is All-Hearing, All-Knowing.
Women past the age of childbearing, who have no desire for marriage, commit no wrong by taking off their outer clothing, provided they do not flaunt their finery. But to maintain modesty is better for them. God is Hearing and Knowing
And women of post-menstrual age who have no desire for marriage - there is no blame upon them for putting aside their outer garments [but] not displaying adornment. But to modestly refrain [from that] is better for them. And Allah is Hearing and Knowing
And the postmenopausal among the women, who do not hope for marriage, it is no crime on them that they put off their clothes, without displaying their ornaments; but that they abstain is better for them, and God is hearing, knowing.
Such elderly women as are past the prospect of marriage,- there is no blame on them if they lay aside their (outer) garments, provided they make not a wanton display of their beauty: but it is best for them to be modest: and God is One Who sees and knows all things
Such elderly women as are past the prospect of marriage,- there is no blame on them if they lay aside their (outer) garments, provided they make not a wanton display of their beauty: but it is best for them to be modest: and Allah is One Who sees and knows all things
لَّیۡسَ عَلَى ٱلۡأَعۡمَىٰ حَرَجࣱ وَلَا عَلَى ٱلۡأَعۡرَجِ حَرَجࣱ وَلَا عَلَى ٱلۡمَرِیضِ حَرَجࣱ وَلَا عَلَىٰۤ أَنفُسِكُمۡ أَن تَأۡكُلُوا۟ مِنۢ بُیُوتِكُمۡ أَوۡ بُیُوتِ ءَابَاۤىِٕكُمۡ أَوۡ بُیُوتِ أُمَّهَـٰتِكُمۡ أَوۡ بُیُوتِ إِخۡوَ ٰنِكُمۡ أَوۡ بُیُوتِ أَخَوَ ٰتِكُمۡ أَوۡ بُیُوتِ أَعۡمَـٰمِكُمۡ أَوۡ بُیُوتِ عَمَّـٰتِكُمۡ أَوۡ بُیُوتِ أَخۡوَ ٰلِكُمۡ أَوۡ بُیُوتِ خَـٰلَـٰتِكُمۡ أَوۡ مَا مَلَكۡتُم مَّفَاتِحَهُۥۤ أَوۡ صَدِیقِكُمۡۚ لَیۡسَ عَلَیۡكُمۡ جُنَاحٌ أَن تَأۡكُلُوا۟ جَمِیعًا أَوۡ أَشۡتَاتࣰاۚ فَإِذَا دَخَلۡتُم بُیُوتࣰا فَسَلِّمُوا۟ عَلَىٰۤ أَنفُسِكُمۡ تَحِیَّةࣰ مِّنۡ عِندِ ٱللَّهِ مُبَـٰرَكَةࣰ طَیِّبَةࣰۚ كَذَ ٰلِكَ یُبَیِّنُ ٱللَّهُ لَكُمُ ٱلۡءَایَـٰتِ لَعَلَّكُمۡ تَعۡقِلُونَ ٦١
No blame will be attached to the blind, the lame, the sick.Whether you eat in your own houses, or those of your fathers, your mothers, your brothers, your sisters, your paternal uncles, your paternal aunts, your maternal uncles, your maternal aunts, houses you have the keys for, or any of your friends’ houses, you will not be blamed: you will not be blamed whether you eat in company or separately. When you enter any house, greet one another with a greeting of blessing and goodness as enjoined by God. This is how God makes His messages clear to you so that you may understand
There is no restriction on the blind, nor restriction on the lame, nor restriction on the sick, nor on yourselves, to eat from your houses, or houses of your fathers, or houses of your mothers, or houses of your brothers, or houses of your sisters, or houses of your paternal uncles, or houses of your paternal aunts, or houses of your maternal uncles, or houses of your maternal aunts, or that house you hold its keys, or your friend. There is no sin on you that you eat together or apart. But when you enter the houses, then greet one another with a greeting (of peace) from Allah, blessed and good. Thus Allah makes clear the Verses for you so that you may understand.
No restriction is there upon the blind, nor is there the restriction upon a lame, nor is there a restriction upon the sick. nor upon yourselves that ye eat in your houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of your sisters or the houses of your fathers brothers or the houses of your fathers sisters or the houses of your mothers brothers or the houses of your mothers sisters or from that house where of ye own the keys or from the house of a friend. No fault is there upon you whether ye eat together or in separate groups, Then when ye enter houses, salute each other with a greeting from before Allah, blest and goodly. Thus Allah expoundeth unto you the revelations, haply ye may reflect
There is no harm if the blind, the lame, the sick, or you yourselves, eat in your own houses or the houses of your fathers, mothers, or your brothers' houses, or those of your sisters, or your fathers' brothers' or sisters', or your mothers' brothers' or sisters', or in the houses whose care is entrusted to you, or the houses of your friends
There is no harm if the blind, the lame, the sick or you yourselves eat in your own houses, or in the houses of your fathers, or mothers, or brothers, or sisters, or paternal uncles, or paternal aunts, or maternal uncles, or maternal aunts, or in houses whose keys you are in charge of, or in the house of a friend... There is no blame upon you whether you eat together or separately. But when you enter houses, salute one another with a greeting from Allah that is blessed and good... Thus does Allah expound to you His signs, so that you may use your intellect.
There is no objection to the blind, no objection to the lame, no objection to the sick nor to yourselves if you eat in your own houses or your fathers´ houses or your mothers´ houses or your brothers´ houses or your sisters´ houses or the houses of your paternal uncles or paternal aunts or the houses of your maternal uncles or maternal aunts or places to which you own the keys or those of your friends. There is nothing wrong in your eating together or eating separately. And when you enter houses greet one another with a greeting from Allah, blessed and good. In this way Allah makes the Signs clear to you so that hopefully you will use your intellect.
There is no blame upon the blind, nor any blame upon the lame, nor any blame upon the sick, nor upon yourselves if you eat from your own houses, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or the houses of your paternal uncles, or the houses of your paternal aunts, or the houses of your maternal uncles, or the houses of your maternal aunts, or those whose keys are in your possession, or those of your friends. There will be no blame on you whether you eat together or separately. So when you enter houses, greet yourselves with a salutation from Allah, blessed and good. Thus does Allah clarify His signs for you so that you may apply reason
There is no blame on the blind nor any blame on the lame nor any blame on the sick (for eating only to satisfy their need without causing any harm and waste, in the house of any healthy, well-off person), and neither on yourselves that (in case of need and without prior invitation), you eat in your spouse’s and children’s houses, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or your paternal uncles’ houses, or your paternal aunts’ houses, or your maternal uncles’ houses, or your maternal aunts’ houses, or in the houses for which you are responsible, or the house of any of your close friends (who should be happy to see you feeling free to eat at their home). There is no blame on you if you eat together or separately. But when you enter any of these houses, greet one another with a blessed, pure and good salutation appointed by God. Thus God makes clear for you (the instructions in) His Revelations, that you may use your reason and understand
There is no bar on (and not improper for) the blind, nor is there any bar on (nor improper for) the lame, nor is any bar on (nor improper for) the sick, nor on your people that you eat from your own houses, or the houses of your fathers (and children) or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your paternal uncles, or the houses of your paternal aunts, or the houses of your maternal uncles, or the houses of your maternal aunts, or (from) that of which the keys are in your possessions (- which is under your charge), or (from the house of) a friend of yours. No blame lies on you whether you eat together or separately. And when you enter houses greet your people (present therein) with the salutation prescribed by Allah (a salutation) full of blessings and purity. That is how Allah explains to you (His) commandments that you may abstain (from evils)
There is no fault in the blind, and there is no fault in the lame, and there is no fault in the sick, neither in yourselves, that you eat of your houses, or your fathers' houses, or your mothers' houses, or your brothers' houses, or your sisters' houses, or the houses of your uncles or your aunts paternal, or the houses of your uncles or your aunts maternal, or that whereof you own the keys, or of your friend; there is no fault in you that you eat all together, or in groups separately. But when you enter houses, greet one another with a greeting from God, blessed and good. So God makes clear to you the signs; haply you will understand
There is no blame on the blind and no blame on the lame (crippled) and no blame on the sick and not on yourselves if you eat in your houses or your fathers’ houses or your mothers’ houses or your brothers’ houses or your sisters’ houses or your paternal uncles’ houses or your paternal aunts’ houses or your maternal uncles’ houses or your maternal aunts’ houses or whatever (houses that) you have its keys or (house of) your friend. There is no blame on you if you eat together or separately. So, when you enter any houses then greet each other, a blessed and pure greeting from God. That is how God clarifies the signs for you that you may understand.
There is no blame if a blind, a handicap, or a sick person eats in somebody else’s house, just as you are not to be blamed for eating at your homes, or the homes of your fathers, or the homes of your mothers, or the homes of your brothers, or the homes of your sisters, or the homes of your fathers’ brothers, or the homes of your fathers’ sisters, or the homes of your mothers’ brothers, or the homes of your mothers’ sisters, or the homes that belong to you and you possess their keys, or the homes of your friends. You commit nothing wrong by eating together or as individuals. However, when you enter any home, you shall greet each other by the words of peace, which God has blessed and taught you. GOD thus explains His Revelations plainly and in detail for you so that you may understand
It is no blame on the blind, nor on those born disabled, nor on one afflicted with illness, nor on yourselves, if you all eat from your own houses, or those of your fathers, or your mothers, or your brothers, or your sisters, or your father’s brothers or your father’s sisters, or your mother’s brothers, or your mother’s sisters, or in houses of which the keys are in your possession, or in the house of a sincere friend of yours. There is no blame on you, whether you eat together or separately, but if you enter houses, greet each other with a greeting blessed and good, as from God. Thus God makes clear the signs to you that you may understand
There is no blame on the blind, nor any blame on the lame, nor any blame on the sick, nor on yourselves for eating at your houses , or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or the houses of your paternal uncles, or the houses of your paternal aunts, or the houses of your maternal uncles, or the houses of your maternal aunts, or those whose keys you own, or that of a friend of yours. You commit no sin by eating together or separately. But when you enter such houses, greet yourselves with a greeting from Allah, blessed (and) good; Allah thus explains the signs for you, that you may reason.
There is no hindrance to the blind, and no hindrance to the lame, and no hindrance to the sick, and none upon yourselves that you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your paternal uncles, or the houses of your paternal aunts, or the houses of your maternal uncles, or the houses of your maternal aunts, or what ye possess the keys of, or of your friend, there is no crime on you that ye eat all together or separately. And when ye enter houses then greet each other with a salutation from God, blessed and good. Thus does God explain to you His signs, haply ye may understand
There is no restriction upon the blind nor any restraint upon the lame nor any constraint upon the sick nor on any among you if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your fathers’ brothers, or the houses of your fathers’ sisters, or the houses of your mothers’ brothers, or the houses of your mothers’ sisters, or from the houses you are entrusted the keys of, or from the house of a friend – there is no blame upon you if you eat together or apart; therefore when you enter the houses, say greetings to your people – the excellent prayer at the time of meeting, from Allah, blessed and pure; this is how Allah explains the verses to you in order that you may understand
There is no guilt on the blind nor a guilt on the lame nor a guilt on the sick nor on yourself if you eat from your houses or from the houses of your fathers or from the houses of your mothers or from the houses of your brothers or from the houses of your sisters or from the houses of your paternal uncles or from the houses of your paternal aunts or from the houses of your maternal uncles or from the houses of your maternal aunts or from the houses to which you possess the keys thereof or from your friends [houses]. There is no guilt on you if you eat together or separately. And when you enter houses send the greetings of peace upon yourselves; a greeting from Allah blessed and pure. Thus Allah makes clear for you the signs so that perhaps you may understand.
It shall be no crime in the blind, nor shall it be any crime in the lame, neither shall it be any crime in the sick, or in your selves, that ye eat in your houses, or in the houses of your fathers, or the houses of your mothers, or in the houses of your brothers, or the houses of your sisters, or the houses of your uncles on the father's side, or the houses of your aunts on the father's side, or the houses of your uncles on the mother's side, or the houses of your aunts on the mother's side, or in those houses the keys whereof ye have in your possession, or in the house of your friend. It shall not be any crime in you whether ye eat together, or separately. And when ye enter any houses, salute one another on the part of God, with a blessed and a welcome salutation. Thus God declareth his signs unto you, that ye may understand
There is no blame upon the blind, nor blame upon the lame, nor blame upon the sick nor on yourselves if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters,
It shall be no fault for the blind, the lame, the sick and yourselves to eat from your houses. Nor the houses of your fathers', your mothers', your brothers', your sisters', your paternal uncles, your paternal aunts, your maternal uncles, your maternal aunts or in houses the keys of which you own, or in those of your friend, there is no fault in you that you all eat together, or separately. When you enter houses, greet (with peace) one another with a salutation from Allah, blessed and good.As such Allah makes clear to you His verses so that you understand
No crime shall it be in the blind, or in the lame, or in the sick, to eat at your tables: or in yourselves, if ye eat in your own houses, or in the houses of your fathers, or of your mothers, or of your brothers, or of your sisters, or of your uncles on the father's side, or of your aunts on the father's side, or of your uncles on the mother's side, or of your aunts on the mother's side, or in those of which ye possess the keys, or in the house of your friend. No blame shall attach to you whether ye eat together or apart. And when ye enter houses, salute one another with a good and blessed greeting as from God. Thus doth God make clear to you His signs, that haply ye may comprehend them
(There is) no restriction on the blind, and no blame on the lame, and no blame on the sick, and no (blame) on yourselves — that you may eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your paternal uncles, or the houses of your fathers’ sisters, or the houses of your maternal uncles, or the houses of your mothers’ sisters, or (from that) whereof you held the keys, or from (the house of) your personal friend. (Also there is) no restriction on you people whether you eat together or apart. But when you have entered a house, send greeting unto your own people with a greeting from Allah [i.e., the one which is prescribed by Allah in specified wordings: As-Salamu Alaikum (Peace and blessings be on you)]. (This prescribed greeting is) blessed and desirable. Thus Allah explains to you the Ayaat so that you may use intellect
There is no fault on the blind nor fault on the lame nor fault on the sick nor on yourselves that you eat from your houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of your sisters or the houses of your paternal uncles or the houses of your paternal aunts or the houses of your maternal uncles or the houses of your maternal aunts or of that for which you possess its keys or your ardent friend. There is no blame on you that you eat altogether or separately. But when you entered houses, then, greet one another with a greeting from God, one that is blessed and what is good. Thus, God makes manifest for you the signs so that perhaps you will be reasonable.
No fault is on the blind or anyone who is lame or one who is sick or yourselves whether you eat in your own homes, or those of your fathers or mothers, or those of your brothers or sisters, or those of your fathers’ brothers or sisters, or those of your mothers’ brothers or sisters, or in houses of which the keys are in your possession, or in the home of a friend of yours. No fault is on you whether you eat in company or separately. If you enter houses, however, salute each other with a blessed and pure greeting as from Allah. Thus Allah clarifies the signs for you so you may understand.
There is no blame on the blind, nor there is blame on the lame, nor there is blame on the sick, to eat at your table. Nor shall it be an offense for you to eat in the houses of your own children, or your fathers, or your mothers, or your brothers, or your sisters, or your paternal uncles, or your paternal aunts, or your maternal uncles, or your maternal aunts, or your sincere friends, or in houses with the keys of which you are entrusted. There is no blame on you whether you eat together or apart; however, when you enter the houses, you should greet one another with the greeting of peace prescribed by Allah blessed and pure. Thus Allah makes His revelations clear to you, so that you may grow in understanding
There is no harm if a blind or a lame or a sick person (takes a meal at another´s house): nor is there any harm for yourselves if you take meals at your own houses or at the houses of your fathers and grandfathers or at the houses of your mothers and grandmothers or at your brothers´ houses or at your sisters´ houses or at the houses of your paternal uncles or at the houses of your paternal aunts or at the houses of your maternal uncles or at the houses of your maternal aunts or from the houses whose keys are in your possession or at the houses of your friends. There is no harm if you take your meals together or separately; however, when you enter the houses, you should send greetings of peace on your people, for the prayer of greetings prescribed by Allah is blessed and pure. Thus Allah makes His Revelation´s clear to you. It is expected that you will use your common sense to grasp these
There is no blame on the blind man, nor any blame on the lame, nor blame on the sick, nor on yourselves that you eat in your own houses, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or your paternal uncles’ houses, or your paternal aunts’ houses, or your maternal uncles’ houses, or your maternal aunts’ houses, or (houses) whereof you possess the keys, or your friends’ (houses). It is no sin in you that you eat together or separately. So when you enter houses, greet your people with a salutation from Allah, blessed (and) goodly. Thus does Allah make clear to you the messages that you may understand
And the elderly among the women who have no hope of marriage, there is no sin on them if they put off their (extra) clothes without exposure of (the things of their) beauty, but if they restrain (themselves even from this) it is better for them, and Allah is Hearing, Knowing.
There is no question of any blame on the blind, the lame, the sick, or you yourselves that you eat from your houses, or your fathers' houses or your mothers' houses, or your brothers' houses, or your sisters' houses, or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or houses you possess the keys of, or your friends' (houses). You incur no sin that you eat together or separately. So when you enter houses, greet one another with a blessed and good salutation from Allah. Thus does Allah make clear to you the Verses so that you understand these properly
There is no restriction on the blind, nor any blame on the lame, nor is there any sin on the sick, nor (any harm) for you if you eat (food) from your own houses or from the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your fathers’ brothers, or the houses of your fathers’ sisters, or the houses of your mothers’ brothers, or the houses of your mothers’ sisters, or the houses whose keys are in your charge (i.e., whose owners have permitted you for any use. Nor is there any harm to eat food) from your friends’ houses. There is no sin on you whether you all eat together or separately. Then, when you enter the houses, greet (the members of) your (family) with the greeting of peace and security. (This) is a blissful and pure greeting from Allah. Thus Allah makes clear His Verses for you so that you may understand (the commands of the Shariah and the manners of life)
There is no blame upon the blind, nor is there any blame upon the crippled, nor is there any blame upon the ill, nor is there any blame upon yourselves, if you eat at your homes, or the homes of your fathers, or the homes of your mothers, or the homes of your brothers, or the homes of your sisters, or the homes of your uncles, or the homes of your aunts, or the homes of your mothers' brothers, or the homes of your mothers' sisters, or that which you possess their keys, or that of your friends. You commit nothing wrong by eating together or as individuals. When you enter any home, you shall greet each other a greeting from God that is blessed and good. God thus explains the revelations for you that you may understand
There is no blame upon the blind, nor is there any blame upon the crippled, nor is there any blame upon the ill, nor is there any blame upon yourselves, if you eat at your homes, or the homes of your fathers, or the homes of your mothers, or the homes of your brothers, or the homes of your sisters, or the homes of your uncles, or the homes of your aunts, or the homes of your mothers brothers, or the homes of your mothers sisters, or that which you possess their keys, or that of your friends. You commit nothing wrong by eating together or as individuals. When you enter any home, you shall greet each other a greeting from God that is blessed and good. God thus explains the revelations for you that you may comprehend
There is no blame upon the blind, nor is there any blame upon the crippled, nor is there any blame upon the ill, nor is there any blame upon yourselves, if you eat at your homes, or the homes of your fathers, or the homes of your mothers, or the homes of your brothers, or the homes of your sisters, or the homes of your paternal uncles, or the homes of your paternal aunts, or the homes of your maternal uncles, or the homes of your maternal aunts, or that which you possess their keys, or that of your friends. You commit nothing wrong by eating together or as individuals. When you enter any home, you shall greet each other a greeting from God that is blessed and good. God thus explains the revelations for you that you may comprehend.
Blame/hardship (is) not on the blind, and nor on the lame/limper (from) blame/hardship , and nor on the sick/diseased (from) blame/hardship , and nor on yourselves that you eat from your houses/homes, or your fathers'/forefathers' houses/homes, or your mothers' houses/homes, or your brothers' houses/homes, or your sisters' houses/homes, or your paternal uncles' houses/homes, or your paternal aunts' houses/homes, or your maternal uncles' houses/homes, or your maternal aunts' houses/homes, or what you owned/possessed its keys ,or your friend, an offense/guilt/sin (is) not on you that you eat all together or separately, so if you entered houses/homes, so greet on yourselves a greeting from at God, blessed, pure ; as/like that God clarifies/shows/explains to you the verses/evidences , maybe you reason/comprehend
[ALL OF YOU, O believers, are brethren: hence.] no blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick [for accepting charity from the hale], and neither to yourselves for eating [whatever is offered to you by others, whether it be food obtained] from your [children’s] houses, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or your paternal uncles’ houses, or your paternal aunts’ houses, or your maternal uncles’ houses, or your maternal aunts’ houses, or [houses] the keys whereof are in your charge! or [the house] of any of your friends; nor will you incur any sin by eating in company or separately. But whenever you enter [any of these] houses, greet one another with a blessed, goodly greeting, as enjoined by God. In this way God makes clear unto you His messages, so that you might [learn to] use your reason
It is no restriction upon the blind, and it is no restriction upon the lame, and it is no restriction upon the sick, nor upon yourselves, that you eat from your houses, or from your fathers' houses, or your mothers' houses, or your brother's houses, or your sisters' houses, or the houses of your paternal uncles, or the houses of your paternal aunts, or the houses of your maternal uncles, or the houses of your maternal aunts, or that of which you possess the keys, or of your friend. It is no fault in you that you eat all together or in diverse groups. So when you enter houses, salute one another (Literally: salute yourselves) with a greeting from the Providence of Allah, blessed and good. Thus Allah makes evident to you the signs that possibly you would consider
No blame is there upon the blind nor any blame upon the lame nor any blame upon the sick nor on yourselves if ye eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your fathers' brothers, or the houses of your fathers' sisters, or the houses of your mothers' brothers, or the houses of your mothers' sisters, or (from that) whereof ye hold the keys, or (from the house) of a friend. No sin shall it be for you whether ye eat together or apart. But when ye enter houses, salute one another with a greeting from Allah, blessed and sweet. Thus Allah maketh clear His revelations for you, that haply ye may understand
It is no sin for the blind, the lame, the sick ones, and yourselves to eat at your own homes, or the homes of your father, mothers, brothers, sisters, your paternal and maternal uncles, aunts, or at the homes of your friend, and the homes with which you are entrusted. It makes no difference whether you eat all together or one person at a time. When you enter a house, say the blessed greeting which God has instructed you to say. Thus does God explain to you His revelations so that perhaps you will understand
There is no blame on a blind person, nor is there any blame on any lame one, nor is there any blame on a sick person, nor on yourselves in that you eat (something) from your own homes or from the homes of your fathers or the homes of your mothers or the homes of your brothers or the homes of your sisters or the homes of your paternal uncles, or the homes of your paternal aunts or the homes of your maternal uncles or the homes of your maternal aunts or from the places the keys of which you have under your control, or from (the home of) your friend. There is no sin on you if you eat together or separately. So when you enter homes, greet one another with Salam , a greeting prescribed by Allah, which is blessed, pleasant. This is how Allah explains the verses to you, so that you may understand
There is no blame on the blind, nor any blame on the lame, nor any blame on the sick, that you eat in your own houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your paternal uncles, or the houses of your paternal aunts, or the houses of your maternal uncles, or the houses of your maternal aunts, or (houses) whereof you possess the keys, or the houses of your friends. It is no iniquity on you that you eat together or separately. Thus when you enter any of these houses, greet one another with a blessed, pure and good salutation appointed by Allâh. This is how Allâh makes for you the revelations perceivable, that you may understand.
There is no restriction upon the blind, the lame or the sick to eat (at anybody´s home); just as you are at liberty (either) to eat at your own home or the homes of your father, mother, brothers, sisters, maternal uncles and aunts and the paternal uncles and aunts. You may also eat at the homes in your possession or those belonging to your friends. There is no prohibition: you may eat alone or together. But when you enter the home, salute the people there with the noble and blessed greeting from Allah. In this manner, Allah clarifies the verses for you. Perhaps you would understand
There is no blame on the blind, nor any blame on the lame, nor any blame on the sick, that you eat at your own houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your paternal uncles, or the houses of your paternal aunts, or the houses of your maternal uncles, or the houses of your maternal aunts, or (houses) whereof you possess the keys, or the houses of your friends. It is no sin on you that you eat together or separately. So, when you enter any of these houses, greet one another with a blessed, pure and good salutation appointed by Allâh. This is how Allâh makes for you the Messages perceivable so that you may achieve a higher level of consciousness.
Absolved from blame are the blind and the lame, the sick and yourselves to eat at the homes of your fathers or your mothers, your brothers or your sisters, at the homes of your paternal uncles or your paternal aunts, your maternal uncles or your maternal aunts or at the homes you possess their keys or at the homes of your friends. Nor do you run into consequence should you eat together or separately. And when you enter houses greet one another with words expressive of good wishes and of Allah's blessings and expressive of courteous recognition. thus does Allah distinctly express to you His revelations guiding you to the proper way of life relative to moral conduct so that you may open your heart's ears and hopefully comprehend
There is no restriction on the blind, the disabled, the sick, or yourselves eating in your own homes, or your fathers’ homes, your mothers’ homes, your brothers’, sisters’, paternal or maternal uncles’ and aunts’ homes, or homes whose keys you hold, or at your friends’ homes. It isn’t blameworthy whether you eat together or separately. Whenever you enter houses, greet each other with a sincere blessing from Allah. That is how Allah makes His verses clear for you, so you may reflect
There is no restriction on the blind, or the disabled, or the sick. Nor on yourselves if you eat from your homes, or the homes of your fathers, or your mothers, or your brothers, or your sisters, or your paternal uncles, or your paternal aunts, or your maternal uncles, or your maternal aunts, or from the homes in your trust, or ˹the homes of˺ your friends. There is no blame on you eating together or separately. However, when you enter houses, greet one another with a greeting ˹of peace˺ from Allah, blessed and good. This is how Allah makes His revelations clear to you, so perhaps you will understand.
There is no harm for the blind, nor is there harm for the lame, nor is there harm for the sick nor for yourselves that you eat from your houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of you sisters or the houses of you paternal uncles or the houses of your maternal uncles or the houses of your paternal aunts or the houses of your maternal aunts or of which you hold the keys or of a friend of yours; there is no sin for you to eat together or apart; so if you enter houses, offer their inhabitants a blessed good greeting from Allah; this is how Allah explains the signs for you to consider.
It shall be no offence for the blind, the lame, the sick, and for yourselves to eat in your houses or the houses of your fathers, the houses of your mothers, the houses of your brothers, the houses of your sisters, the houses of your paternal uncles, the houses of your paternal aunts, the houses of your maternal uncles, the houses of your maternal aunts, or of your friends; or in houses with the keys of which you are entrusted. Nor shall it be an offence for you to eat together or apart. And when you enter a house, salute one another with a greeting from God, devout and kindly. Thus God makes clear to you the revelations, that you may understand
The blind is not to be blamed, the crippled is not to be blamed, nor is the handicapped to be blamed, just as you are not to be blamed for eating at your homes, or the homes of your fathers, or the homes of your mothers, or the homes of your brothers, or the homes of your sisters, or the homes of your fathers' brothers, or the homes of your fathers' sisters, or the homes of your mothers' brothers, or the homes of your mothers' sisters, or the homes that belong to you and you possess their keys, or the homes of your friends. You commit nothing wrong by eating together or as individuals. When you enter any home, you shall greet each other a greeting from GOD that is blessed and good. GOD thus explains the revelations for you, that you may understand.
There is not any restriction on the blind, the lame, the ill or yourselves when you eat from your [own] houses or the houses of your fathers, your mothers, your brothers, your sisters, your father's brothers, your father's sisters, your mother's brothers, your mother's sisters or [from houses] whose keys you possess, or from any of your friends' houses. There is nothing wrong with your eating [either] together or separately, but, when you enter any house, give greetings of peace upon each other, a greeting from God, blessed and good. In this way God makes His messages clear to you so that you may understand.
There is not any restriction on the blind, the lame, the ill, or yourselves when you eat from your [own] houses or the houses of your fathers, your mothers, your brothers, your sisters, your father’s brothers, your father’s sisters, your mother’s brothers, your mother’s sisters or [from houses] whose keys you possess, or from any of your friends’ houses. There is nothing wrong with your eating [either] together or separately, but when you enter any house, give greetings of peace upon each other, a greeting from God, blessed and good. In this way, God makes His messages clear to you so that you may understand.
There is no critical upon the blind, nor critical upon the lame, nor critical upon the diseased, nor upon yourselves for eating from your homes, or your fathers’ homes, or your mothers’ homes, or your brothers’ homes, or your sisters’ homes, or the homes of your paternal uncles, or the homes of your paternal aunts, or the homes of your maternal uncles, or the homes of your maternal aunts, or those whose keys you own, or the homes of your friends. No misdemeanor by eating together or separately. So, if you enter homes, So, greet yourselves with a greeting from Allah, blessed and good. Allah thus demonstrates the verses for you, perhaps you may be reasoning.
There is no blame upon the blind nor any blame upon the lame nor any blame upon the sick nor on yourselves that you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your fathers' brothers, or the houses of your fathers' sisters, or the houses of your mothers' brothers, or the houses of your mothers' sisters, or(from that) whereof you hold the keys, or (from the house) of your friend. No sin shall it be for you whether you eat together or apart. But when you enter houses, salute one another with a greeting from Allah, blessed and good. Thus does Allah make clear His revelations for you, so that you might understand
No blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick; and neither to yourselves for eating from your houses, or your fathers' houses, or your mothers' houses, or your brothers' houses, or your sisters' houses, or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or in houses of which the keys are in your possession, or in the houses of your friends. You will incur no sin by eating in company or separately. But when you enter houses, greet one another with a blessed, goodly greeting, as enjoined by God. Thus does God make His revelations clear to you, so that you may use your reason.
(Feeding of the disabled must be a matter of priority in your society.) There is no blame on the blind, nor is there blame on the crippled, nor there is blame on the sick or handicapped, to eat from your houses. Just as there is no blame on you for eating at your own homes, or your fathers' homes, or your mothers' homes, or your brothers' homes, or your sisters' homes, or your paternal uncles' homes, or your paternal aunts' homes, or your maternal uncles' homes, or your maternal aunts' homes, or the homes you manage and hold the keys of, or the home of a friend. You do nothing wrong by dining together or apart. But whenever you enter houses, salute one another with a blessed, goodly greeting from Allah. Thus Allah makes clear the revelations for you, so that you may understand (the goodness in them)
There is no blame on the blind man, nor is there blame on the lame, nor is there blame on the sick, nor on yourselves that you eat from your houses, or your fathers' houses or your mothers' houses, or your brothers' houses, or your sisters' houses, or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or what you possess the keys of, or your friends' (houses). It is no sin in you that you eat together or separately. So when you enter houses, greet your people with a salutation from Allah, blessed (and) goodly; thus does Allah make clear to you the communications that you may understand
There is no harm for the blind, and there is no harm for the lame, and there is no harm for the sick and none for yourselves, that you eat from your own houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your father's brothers, or the houses of your father's sisters, or the houses of your mother's brothers, or the houses of your mother's sisters, or the houses of which the keys are in your possession, or from the house of a friend of yours. Nor is there any harm whether you eat together or separately. But when you enter houses, salute your people with the greeting of peace - a greeting from your Lord, full of blessing and purity. Thus does ALLAH expound to you the commandments, that you may understand
There is no fault against the blind, nor fault against the lame, nor fault against the sick, nor upon yourselves in that you eat from your houses, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or your paternal uncles’ houses, or your paternal aunts’ houses, or your maternal uncles’ houses, or your maternal aunts’ houses, or those whose keys you possess, or [those of] your friends. There is no blame upon you whether you eat together or separately. So when you enter houses, greet each other with a salutation from God, blessed and good. Thus does God make clear unto you the signs, that haply you may understand
There is no (such) restriction for the blind, nor for one born lame, nor for one struck with illness, nor (is there any restriction) for yourselves, if you eat in your own houses, or the houses of your fathers, or the houses your mothers, or the houses your brothers, or the houses your sisters, or your the houses father's brothers, or the houses your father's sisters, or the houses your mother's sisters, or in houses whose keys you have, or in the houses of a sincere friend of yours: There is no blame on you, whether you eat in company or alone. But when you enter houses, greet yourselves (and each other)— A greeting of blessing and purity as from Allah. Thus Allah makes the Signs clear to you: That you may understand
There is no blame on the blind, the disabled, the sick, nor upon yourselves if you eat in your own houses, or the houses of your fathers, mothers, brothers, sisters, paternal uncles and aunts, maternal uncles and aunts, or in houses whose keys you possess, or in your friends’ houses. There is no blame upon you whether you eat together or separately. When you enter houses, greet each other with a greeting blessed and pure from God. Thus, God clarifies His revelations to you, so you may understand.
There is no blame on the blind, nor any blame on the lame, nor any blame on the sick, nor on yourselves for eating at your homes, or your fathers' homes, or your mothers' homes, or your brothers' homes, or your sisters' homes, or the homes of your paternal uncles, or the homes of your paternal aunts, or the homes of your maternal uncles, or the homes of your maternal aunts, or those whose keys you own, or the homes of your friends. You commit no wrong by eating together or separately. But when you enter any home, greet one another with a greeting from God, blessed and good. God thus explains the revelations for you, so that you may understand
There is not upon the blind [any] constraint nor upon the lame constraint nor upon the ill constraint nor upon yourselves when you eat from your [own] houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of your sisters or the houses of your father's brothers or the houses of your father's sisters or the houses of your mother's brothers or the houses of your mother's sisters or [from houses] whose keys you possess or [from the house] of your friend. There is no blame upon you whether you eat together or separately. But when you enter houses, give greetings of peace upon each other - a greeting from Allah , blessed and good. Thus does Allah make clear to you the verses [of ordinance] that you may understand
There is no straitness on the blind, and no straitness on the lame, and no straitness on the sick, and none upon yourselves that you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your paternal uncles, or the houses of your paternal aunts, or the houses of your maternal uncles, or the houses of your maternal aunts, or what you possess the keys of, or of your friend, there is no crime on you that you eat all together or separately. And when you enter houses then greet on yourselves a salutation from God, blessed, good. Thus God makes clear for you the signs, perhaps you may become intelligent.
It is no fault in the blind nor in one born lame, nor in one afflicted with illness, nor in yourselves, that ye should eat in your own houses, or those of your fathers, or your mothers, or your brothers, or your sisters, or your father's brothe rs or your father's sisters, or your mohter's brothers, or your mother's sisters, or in houses of which the keys are in your possession, or in the house of a sincere friend of yours: there is no blame on you, whether ye eat in company or separately. Bu t if ye enter houses, salute each other - a greeting of blessing and purity as from God. Thus does God make clear the signs to you: that ye may understand
It is no fault in the blind nor in one born lame, nor in one afflicted with illness, nor in yourselves, that ye should eat in your own houses, or those of your fathers, or your mothers, or your brothers, or your sisters, or your father's brothers or your father's sisters, or your mohter's brothers, or your mother's sisters, or in houses of which the keys are in your possession, or in the house of a sincere friend of yours: there is no blame on you, whether ye eat in company or separately. But if ye enter houses, salute each other - a greeting of blessing and purity as from Allah. Thus does Allah make clear the signs to you: that ye may understand
9
State matters take Precedence
إِنَّمَا ٱلۡمُؤۡمِنُونَ ٱلَّذِینَ ءَامَنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَإِذَا كَانُوا۟ مَعَهُۥ عَلَىٰۤ أَمۡرࣲ جَامِعࣲ لَّمۡ یَذۡهَبُوا۟ حَتَّىٰ یَسۡتَءۡذِنُوهُۚ إِنَّ ٱلَّذِینَ یَسۡتَءۡذِنُونَكَ أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ یُؤۡمِنُونَ بِٱللَّهِ وَرَسُولِهِۦۚ فَإِذَا ٱسۡتَءۡذَنُوكَ لِبَعۡضِ شَأۡنِهِمۡ فَأۡذَن لِّمَن شِئۡتَ مِنۡهُمۡ وَٱسۡتَغۡفِرۡ لَهُمُ ٱللَّهَۚ إِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ ٦٢
The true believers are those who believe in God and His Mes-senger, who, when they are gathered with him on a communal matter, do not depart until they have asked his permission- those who ask your permission [Prophet] are the ones who truly believe in God and His Messenger. When they ask your permission to attend to their private affairs, allow whoever you see fit and ask God to forgive them. God is most forgiving and merciful
Only the true believers are those who believe in Allah and His Messenger (Muhammad), and when they are with him on collective matter, they don’t go until they have asked his permission. Surely! Those who ask your permission, they are those who believe in Allah and His Messenger. So if they ask your permission for some of their affairs, give permission to whom you wish from them, and ask Allah for their forgiveness. Truly, Allah is Forgiving, Merciful.
The believers are those alone who have believed in Allah and His apostle, and when they are with him on some affair collecting People together they depart not Until they have asked his leave. Verily those who ask thy leave, those are they who believe in Allah and His apostle. So if they ask thy leave for some business of theirs, give thou leave unto whomsoever of them thou wilt, and ask thou forgiveness of Allah for them. Verily Allah is Forgiving, Merciful
There is no harm in your eating together or separately. But when you enter the houses, salute the inmates with a greeting in the name of God, invoking blessings and good health. That is how God explains things to you clearly so that you may understand. They alone are true believers who believe in God and His Apostle, and when they are with him on a matter of common concern, do not depart without obtaining his leave. Surely those who ask leave of you are the ones who believe in God and His Apostle. Therefore when they ask leave of you for personal business give leave to those you please, and seek God's forgiveness for them. Surely God is forgiving and kind
The believers are only those who believe in Allah, their essential reality with His Names, and His Rasul... When they are with him on a matter of common concern, they do not leave until they have asked for his permission... Indeed, those who ask you for your permission, they are the ones who believe in Allah, as their essential reality with His Names, and His Rasul... When they ask you for your permission regarding some of their affairs, grant it to whomever you please and ask for forgiveness for them from Allah... Indeed, Allah is the Ghafur, the Rahim.
The muminun are those who have iman in Allah and His Messenger and who, when they are with him on a matter of common concern, do not leave until they have asked him for permission. Those people who ask you for permission are the ones who truly have iman in Allah and His Messenger. If they ask your permission to attend to their own affairs, give permission to any of them you please; and ask Allah´s forgiveness for them. Allah is Ever-Forgiving, Most Merciful.
Indeed the faithful are those who have faith in Allah and His Apostle, and when they are with him in a collective affair, they do not leave until they have sought his permission. Indeed those who seek your permission —it is they who have faith in Allah and His Apostle. So when they seek your permission for some work of theirs, give permission to whomever of them you wish and plead with Allah to forgive them. Indeed Allah is all-forgiving, all-merciful
Only those are true believers who believe in God and His Messenger, and who, when they are with him for a collective cause, do not leave unless they have obtained his permission. Surely those who ask for your permission, it is they who truly believe in God and His Messenger. So, if they ask you for permission for some affair of their own, give permission to whomever of them you will, and ask God for forgiveness on their behalf. Surely, God is All-Forgiving, All-Compassionate
True believers are only those who believe in Allah and His Messenger, and who when they are with him (- the Messenger to confer) upon any matter of common importance which has brought (them) together, do not leave (the Messenger) until they have asked permission of him. Surely, it is those who ask your permission who (truly) believe in Allah and His Messenger. So when they ask your permission for some (urgent and important) affair of their own, give your permission to whom you will of them and ask Allah's protection for them. Verily, Allah is Great Protector, Ever Merciful
Those only are believers, who believe in God and His Messenger and who, when they are with him upon a common matter, go not away until they ask his leave. Surely those who ask thy leave -- those are they that believe in God and His Messenger; so, when they ask thy leave for some affair of their own, give leave to whom thou wilt of them, and ask God's forgiveness for them; surely God is All-forgiving, All-compassionate
The believers are only those who believe in God and His messenger, and when they are with him on a public matter, they do not go away until they ask his permission. Indeed, those who ask your permission, they are those who believe in God and His messenger. So, when they ask your permission for (taking care of) some of their affairs, then give permission to any one of them whom you want and ask God for their forgiveness. Indeed, God is forgiving and merciful
The true believers are those who believe in GOD and His messenger. When they are with the Prophet in a formal gathering, they do not leave him without excusing themselves. Those do so are the ones who do believe in God and His messenger. If they ask your permission to leave, you may grant their wish, and ask God to forgive them. God is the Most Forgiver, Most Merciful
Believers are those who believe in God and His messenger. When they are with him on a matter requiring collective action, they do not depart until they have asked to be excused, those who ask to be excused are those who believe in God and His messenger. So when they ask to be excused, to attend to a matter, excuse those whom you will, and ask God for their forgiveness, for God is Oft-Forgiving, Mercifully Redeeming
Indeed, the believers are but those who have attained faith in Allah and His Messenger and, when they are with him for a matter of common interest, they do not leave until they have sought his permission. Indeed, those who seek yoursg permission—those are the ones who believe in Allah and His Messenger. So if they seek your permission to attend to some affair of theirs, give permission to any of them you wish and seek Allah’s forgiveness for them; indeed, Allah is Oft-Forgiving, Bestowing of mercy.
Only those are believers who believe in God and His Apostle, and when they are with Him upon public business go not away until they have asked his leave; verily, those who ask thy leave they it is who believe in God and His Apostle. But when they ask thy leave for any of their own concerns, then give leave to whomsoever thou wilt of them, and ask pardon for them of God; verily, God is forgiving and merciful
The believers are only those who accept faith in Allah and His Noble Messenger and when they are present with the Noble Messenger upon being gathered for some task, do not go away until they have taken his permission; indeed those who seek your permission, are those who believe in Allah and His Noble Messenger; so if they seek your permission for some affair of theirs, give the permission to whomever you wish among them, and seek Allah’s forgiveness for them; indeed Allah is Oft Forgiving, Most Merciful
The only true believers are those who believe in Allah and in His messenger and those when they are with him on a decisive matter they do not go until they ask for his permission. Truly those who ask for your permission [to leave] are those who truly believe in Allah and in His messenger and when they ask your permission to leave in view of some of their affairs, give permission to such as you please from among them and ask forgiveness from Allah for them. Truly Allah is Oft-Forgiving, Most-merciful.
Verily they only are true believers, who believe in God and his apostle, and when they are assembled with him on any affair, depart not, until they have obtained leave of him. Verily they who ask leave of thee, are those who believe in God and his apostle. When therefore they ask leave of thee to depart, on account of any business of their own, grant leave unto such of them as thou shalt think fit, and ask pardon for them of God; for God is gracious and merciful
Only those are believers who believe in Allah and His Messenger, and when they are with him (the Messenger) upon some common business, go not away until they have asked leave of him. Verily, those who ask your leave they it is who believe in Allah and Hi
The believers are only those who believe in Allah and His Messenger, and who, when gathered with him upon a common matter do not depart till they have asked his permission. Surely, those who ask your permission are those who believe in Allah and His Messenger. When they ask your permission for some of their affairs, grant it to whomever you please and ask Allah for forgiveness for them; Allah is the Forgiver, the Merciful
Verily, they only are believers who believe in God and His Apostle, and who, when they are with him upon any affair of common interest, depart not until they have sought his leave. Yes, they who ask leave of thee, are those who believe in God and His Apostle. And when they ask leave of Thee on account of any affairs of their own, then grant it to those of them whom thou wilt, and ask indulgence for them of God: for God is Indulgent, Merciful
Surely, what (is a fact is that) the Believers are those who have Believed in Allah and His Messenger, and when they happened to be with him involved in some important matter, they do not move until they have obtained his permission. Surely, those who obtain your permission (before leaving) they are those who (really) Believe in Allah and His Messenger. So when they ask your permission in connection with some of their problem, then grant permission for whom you thought proper among them; and ask Allah for (giving) forgiveness to them. Truly, Allah is Oft-Forgiving, continuously Merciful
The ones who believe are only those who believe in God and His Messenger. And when they had been with him on a collective matter, they go not until they asked his permission. Truly, those who ask thy permission, those are those who believed in God and His Messenger. So when they ask thy permission for some of their affairs, give permission to whom thou hadst willed of them, and ask God for forgiveness for them. Truly, God is Forgiving, Compassionate.
Believers are only those who believe in Allah and His messenger. When they are with him on a matter requiring collective action, they do not leave until they have asked his permission. Those who ask for permission are those who believe in Allah and His messenger. When they ask for your permission for some business of their own, give permission to whom you will. Ask Allah for their forgiveness. Allah is Most Forgiving, Most Merciful.
The true believers are only those who believe in Allah and His Messenger, and who, when gathered with him on a matter requiring collective action, do not depart until they have obtained his permission - only those who ask your permission are the ones who truly believe in Allah and His Messenger - so when they ask your permission to leave and attend to theirs private business, you may give permission to those of them whom you deem appropriate and implore Allah to forgive them; surely Allah is Forgiving, Merciful
True Believers are those who sincerely believe in Allah and His Messenger and who do not leave him without permission when they are with the Messenger for some common good; only those who ask your permission sincerely believe in Allah and His Messenger. Therefore, when they ask your permission for a private business, you may give permission to whomever you like, and ask Allah´s forgiveness for such people: Allah is indeed Forgiving and Merciful
Only those are believers who believe in Allah and his Messenger, and when they are with him on a momentous affair, they go not away until they have asked leave of him. Surely they who ask leave of thee, are they who believe in Allah and His Messenger; so when they ask leave of thee for some affair of theirs, give leave to whom thou wilt of them, and ask forgiveness for them from Allah. Surely Allah is Forgiving, Merciful
There is no blame on the blind nor is there blame on the lame nor is there blame on the sick nor on yourselves that you eat from your own houses or houses of your fathers or houses of your mothers or houses of your brothers or houses of your sisters or houses of your father's brothers or houses of your father's sisters or houses of your mothers' brothers or houses of your mothers' sisters or (from places) the keys of which are in your control or (from) your friend. There is no sin on you if you eat together or separately. So when you enter houses then greet (by invoking peace) among yourselves, a blessed pleasingly good greeting from Allah. Thus Allah makes clear to you the signs that you may understand. (R 8)
Those only are believers who believe in Allah and His Messenger. And when they are with him (Messenger) on a community matter they go not away until they ask him for permission. Indeed, they who ask for your permission are the ones who believe in Allah and His Messenger. So when they ask for your permission for some personal work, give them permission at your discretion and pray to Allah for their forgiveness. Indeed, Allah is Forgiving, Merciful
The believers are only those who have believed in Allah and His Messenger (blessings and peace be upon him), and when they are with you for some (collective) issue which brings (the people) together, then they should not go away from there (i.e., they should participate whole-heartedly to work for collective coherence and unity amongst the Umma [Community]) until they have obtained permission from you (owing to some special excuse. O Esteemed Prophet,) surely those who seek permission from you (believing your Majesty the Supreme and Ultimate Authority), it is they who are the believers in Allah and His Prophet. So when they seek from you permission (to go) for some affair of theirs, then (you are the Supreme Sovereign Authority). Grant leave whom you please, and ask forgiveness for them from Allah (even on going away from your company by obtaining your permission, lest they should be seized even on that). Surely, Allah is Most Forgiving, Ever-Merciful
The believers are those who believe in God and His messenger, and when they are with him in a meeting, they do not leave him without permission. Those who ask permission are the ones who do believe in God and His messenger. If they ask your permission, in order to tend to some of their affairs, you may grant permission to whomever you wish, and ask God to forgive them. God is Forgiver, Most Merciful
The believers are those who believe in God and His messenger, and when they are with him in a meeting, they do not leave him without permission. Those who ask permission are the ones who do believe in God and His messenger. If they ask your permission, in order to attend to some of their affairs, you may grant permission to whoever you wish, and ask God to forgive them. God is Forgiver, Merciful
The believers are those who believe in God and His messenger, and when they are with him in a meeting, they do not leave him without permission. Those who ask permission are the ones who do believe in God and His messenger. If they ask your permission, in order to attend to some of their affairs, you may grant permission to whoever you wish, and ask God to forgive them. God is Forgiver, Merciful.
But the believers (are) those who believed by God and His messenger, and if they were with Him on (a) gathering and important matter/affair, they do not go/go away until they ask for his permission/pardon, that those who ask for your permission/pardon, those are, those who believe by God and His messenger, so if they asked for your permission/pardon for some (of) their affair/concern , so permit/allow to whom you willed/wanted from them, and ask God for forgiveness for them, that God (is) forgiving, merciful
[TRUE BELIEVERS are only they who have attained to faith in God and His Apostle, and who, whenever they are [engaged] with him upon a matter of concern to the whole community do not depart [from whatever has been decided upon] unless they have sought [and obtained] his leave. Verily, those who [do not abstain from the agreed upon action unless they] ask leave of thee - it is [only] they who [truly] believe in God and His Apostle! Hence, when they ask leave of thee for some [valid] reason of their own, grant thou this leave to whomsoever of them thou choose [to grant it], and ask God to forgive them: for, behold, God is much-forgiving, a dispenser of grace
Surely they only are the believers who have believed in Allah and His Messenger and who, when they are with him upon a common Command, do not go away until they ask his permission. Surely the ones who ask your permission are those who believe in Allah and His Messenger. So when they ask your permission for some affair of their own, then give permission to whom you decide of them, and ask for them the forgiveness of Allah; surely Allah is Ever-Forgiving, Ever-Merciful
They only are the true believers who believe in Allah and His messenger and, when they are with him on some common errand, go not away until they have asked leave of him. Lo! those who ask leave of thee, those are they who believe in Allah and His messenger. So, if they ask thy leave for some affair of theirs, give leave to whom thou wilt of them, and ask for them forgiveness of Allah. Lo! Allah is Forgiving, Merciful
The true believers are those who have faith in God and His Messenger and when they are dealing with the Messenger in important matters, they do not leave without his permission. (Muhammad), those who ask your permission believe in God and His Messenger. When they ask your leave to attend to their affairs, you may give permission to anyone of them you choose and ask forgiveness for them from God. God is All-forgiving and All-merciful
The believers are only those who believe in Allah and His messenger and who, when they are with him for a collective matter, do not leave unless they seek his permission. Surely, those who seek your permission are the ones who believe in Allah and His messenger. So, if they seek permission from you for some business of theirs, give permission to whom you wish from among them, and pray to Allah for their forgiveness. Surely, Allah is Most-Forgiving, Very-Merciful
The true ‘monotheistic believers’ are only those who believe in Allâh and His ‘Messenger’ (‘Muhammad’), and when they are with him on a collective cause, they do not leave until they have obtained his permission. Certainly those who ask for your permission are the ones who truly believe in Allâh and His ‘Messenger’. Thus, if they ask you for permission for some affair of their own, give permission to whomever of them you will, and ask Allâh for their forgiveness. Indeed, Allâh is Oft- Forgiving, Most Merciful.
The real believers are those who have faith in Allah and His messenger. On a collective mission with the messenger, they do not depart without asking leave. Those who seek permission before leaving are actually the ones believing in Allah and His messenger. (Oh messenger), if they ask your leave to go, in order to attend to any of their concerns, you may allow whomever you want and ask Allah to forgive them. Indeed, Allah is the most Forgiving and the most Merciful
The true monotheistic believers are only those who believe in Allâh and His Messenger, and when they are with him on a collective cause, they don’t leave until they have obtained his permission. And most certainly those who ask for your permission are the ones who truly believe in Allâh and His Messenger. So, if they ask you for permission for some of their, give permission to whomever of them you desire, and ask Allâh for their forgiveness. Indeed, Allâh is Oft- Forgiving, Most Merciful.
Indeed, the faithful are those who have conformed to Islam and recognized Allah's Omnipotence and Authority and acknowledged His Messenger. And when they are in council with him on a matter of common interest they do not break off individually or in toto until they have been excused. Those of them who ask your permission O Muhammad under the circumstances are indeed true and sincere in their recognition of Allah and His Messenger. Therefore, should they ask your permission to leave for a valid reason, then you may excuse whom you will and invoke on their behalf Allah's forgiveness; Allah is indeed is Ghafurun and Rahimun.
The believers firmly believe in Allah and His Messenger, and when they are with him discussing any matter of general concern, don’t leave without seeking his permission. Those who seek your permission are true believers in Allah and His Messenger. If they ask your permission to attend to some private matter of theirs, give them permission as you wish, and seek Allah’s forgiveness for them. Allah is Forgiving, Kind
The ˹true˺ believers are only those who believe in Allah and His Messenger, and when they are with him on a public matter, they do not leave without his permission. Indeed, those who ask your permission ˹O Prophet˺ are the ones who ˹truly˺ believe in Allah and His Messenger. So when they ask your permission for a private matter, grant permission to whoever you wish and ask Allah’s forgiveness for them. Surely Allah is All-Forgiving, Most Merciful.
For the believers are those who believe in Allah and His messenger and when they are gathered with him for some matter they do not leave until they ask his permission; those who ask your permission are the ones who believe in Allah and His messenger, so if they ask for your permission on account of some affair of theirs, then give permission to whom you please from them and ask Allah to forgive them, for Allah is forgiving and merciful.
They only are true believers who have faith in God and His apostle, and who, when gathered with him upon a grave occasion, do not depart till they have begged his leave. Those who ask your leave are those who truly believe in God and His apostle. When they ask your leave to go away on any business of their own, grant it to whomever you please and implore God to forgive them; God is forgiving and compassionate
The true believers are those who believe in GOD and His messenger, and when they are with him in a community meeting, they do not leave him without permission. Those who ask permission are the ones who do believe in GOD and His messenger. If they ask your permission, in order to tend to some of their affairs, you may grant permission to whomever you wish, and ask GOD to forgive them. GOD is Forgiver, Most Merciful.
The Believers are those who believe in God and His Messenger, and who, when they meet with him about some matter of common concern, do not depart until they have asked his permission. [Prophet], those who ask your permission are the ones who [truly] believe in God and His Messenger. So, when they ask your permission to attend to their affairs, then give permission to any among them you will, and ask God to forgive them. God is Ever-Forgiving and Merciful-to-all.
The Believers are those who believe in God and His Messenger and who, when they meet with him about some matter of common concern, do not depart until they have asked his permission. [Prophet], those who ask your permission are the ones who [truly] believe in God and His Messenger. So, when they ask your permission to attend to their affairs, then give permission to any among them you will, and ask God to forgive them. God is the Most Forgiving, the Mercy Giver.
The believers were only those who believed in Allah and His Messenger, and if they are with him for a gathering matter, they do not go until they have asked him for permission. Surely those who ask your permission are those who believe in Allah and His Messenger. So, if they ask your permission for some business of theirs, so permit for whom you willed among them, and ask Allah’s forgiveness for them. Surely Allah is Forgiver, Merciful.
Only these are the (true) believers who believe in Allah and His messenger and, when they are with him on a matter requiring collective action, they go not away until they have asked leave of him. Verily those who ask leave of you, are they who believe in Allah and His Messenger. So, if they ask your leave for some affair of theirs,give leave to whom you please of them, and ask forgiveness of Allah for them. Verily Allah is Forgiving, Merciful
They only are true believers who believe in God and His Messenger, and who, whenever they are with him upon a matter requiring collective action, do not depart unless they have obtained his leave. Those who ask leave of you are indeed the ones who believe in God and His Messenger. Hence, when they ask your leave to attend to some business of theirs, grant you this leave to whomever of them you choose, and pray to God to forgive them. God is indeed Much-Forgiving, Merciful.
Only those are true believers in Allah and His Messenger who do not leave without permission when they are with him in a community meeting. Those who ask permission are the ones who believe in Allah and His Messenger. So when they ask your permission (O Prophet) in order to handle some of their affairs, grant them permission to whomever you can. Remember (their welfare during their absence) asking forgiveness for them, for Allah is Forgiving, Merciful
Only those are believers who believe in Allah and His Messenger, and when they are with him on a momentous affair they go not away until they have asked his permission; surely they who ask your permission are they who believe in Allah and His Messenger; so when they ask your permission for some affair of theirs, give permission to whom you please of them and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful
Those alone are true believers who believe in ALLAH and HIS Messenger and who, when they are with him for the consideration of some matter of common concern which has brought them together, go not away until they have asked leave of him. Surely, those who ask leave of thee, it is they alone who truly believe in ALLAH and HIS Messenger. So, when they ask leave of thee for some urgent affair of theirs, give leave to those of them whom thou pleasest and ask forgiveness for them of ALLAH. Surely, ALLAH is Most forgiving, Merciful
Only they are believers who believe in God and His Messenger and who, when they are with him in a collective affair, go not forth until asking his leave. Truly those who ask thy leave, it is they who believe in God and His Messenger. So when they ask thy leave in some matter of theirs, give leave unto whomsoever thou wilt, and seek forgiveness for them from God. Truly God is Forgiving, Merciful
Only those are believers, who believe in Allah and His Messenger (Muhammad): And when they are with him about a matter needing joint action, they do not leave until they ask for his permission; Verily, those who ask for your (Prophet's) consent are those who believe in Allah and His Messenger (Muhammad); So when they ask for your permission (to leave), for some matters of theirs, give the permission to those of them whom you will, and ask Allah for their forgiveness: Truly, Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
True believers are those who have faith in God and His Messenger, and when they are with him on a matter of common interest, they don’t leave without seeking his permission. Those who ask your permission are the ones who believe in God and His Messenger. If they request your permission for some of their affairs, grant permission to whomever you wish among them, and ask God for forgiveness for them. God is Ever Forgiving, Most Merciful.
The believers are those who believe in God and His Messenger, and when they are with him for a matter of common interest, they do not leave until they have asked him for permission. Those who ask your permission are those who believe in God and His Messenger. So when they ask your permission to attend to some affair of theirs, give permission to any of them you wish, and ask God's forgiveness for them. God is Forgiving and Merciful
The believers are only those who believe in Allah and His Messenger and, when they are [meeting] with him for a matter of common interest, do not depart until they have asked his permission. Indeed, those who ask your permission, [O Muhammad] - those are the ones who believe in Allah and His Messenger. So when they ask your permission for something of their affairs, then give permission to whom you will among them and ask forgiveness for them of Allah . Indeed, Allah is Forgiving and Merciful
Only those are believers who believe in God and His messenger, and when they are with him upon a matter of collective action go not away until they have asked his permission; indeed, those who ask your permission, those are the ones who believe in God and His messenger. So when they ask your permission for some business of theirs, then give permission to whom you will of them, and ask forgiveness for them of God; indeed, God is forgiving, compassionate.
Only those are believers, who believe in God and His Apostle: when they are with him on a matter requiring collective action, they do not depart until they have asked for his leave; those who ask for thy leave are those who believe in God and H is Apostle; so when they ask for thy leave, for some business of theirs, give leave to those of them whom thou wilt, and ask God for their forgiveness: for God is Oft- Forgiving, Most Merciful
Only those are believers, who believe in Allah and His Messenger: when they are with him on a matter requiring collective action, they do not depart until they have asked for his leave; those who ask for thy leave are those who believe in Allah and His Messenger; so when they ask for thy leave, for some business of theirs, give leave to those of them whom thou wilt, and ask Allah for their forgiveness: for Allah is Oft-Forgiving, Most Merciful
لَّا تَجۡعَلُوا۟ دُعَاۤءَ ٱلرَّسُولِ بَیۡنَكُمۡ كَدُعَاۤءِ بَعۡضِكُم بَعۡضࣰاۚ قَدۡ یَعۡلَمُ ٱللَّهُ ٱلَّذِینَ یَتَسَلَّلُونَ مِنكُمۡ لِوَاذࣰاۚ فَلۡیَحۡذَرِ ٱلَّذِینَ یُخَالِفُونَ عَنۡ أَمۡرِهِۦۤ أَن تُصِیبَهُمۡ فِتۡنَةٌ أَوۡ یُصِیبَهُمۡ عَذَابٌ أَلِیمٌ ٦٣
[People], do not regard the Messenger’s summons to you like one of you summoning another- God is well aware of those of you who steal away surreptitiously- and those who go against his order should beware lest a trial afflict them or they receive a painful punishment
Don’t make the calling of the Messenger (Muhammad) among you as your calling of one another. Truly, Allah knows those of you who slip away (hide) under shelter (behind others). Let those be beware who oppose his (Muhammad’s) orders, should an affliction befall them or a painful punishment befall them.
Place not the apostle's calling among you on the same footing as your calling of each other. Of a surety Allah knoweth those who slip away privately; let therefore those who oppose His commandment beware lest there befall them a trial or there befall them a torment afflictive
Do not consider your being summoned by the Apostle to be like your summoning one another. God knows those of you who go away surreptitiously. So let those who act in contravention of his command take heed lest a trial should befall them or a grievous punishment come upon them
Do not treat the invitation of the Rasul like the calling of one of you to another. Allah knows those who hide behind others and secretly slip away... So, let those who oppose His command beware being stricken by an affliction or a painful suffering!
Do not make your summoning of the Messenger the same as your summoning of one another. Allah knows those of you who sneak away. Those who oppose his command should beware of a testing trial coming to them or a painful punishment striking them.
Do not consider the Apostle’s summons amongst you to be like your summoning one another. Allah certainly knows those of you who slip away under cover. So let those who disobey his orders beware lest an ordeal should visit them or a painful punishment should befall them
Do not treat the Messenger’s summoning and praying for you as your summoning and praying for one another. Indeed, God knows well those of you who surreptitiously sneak away, taking cover behind one another. So, let those who go against the Messenger’s order beware lest a bitter trial befall them or a painful punishment afflict them
(Believers!) do not treat the call of the Messenger among yourselves like the call of one of you to another. Allah indeed knows those of you who sneak away stealthily (from the conference). So let those who go against His command beware, lest some calamity should befall them or they receive some painful punishment
Make not the calling of the Messenger among yourselves like your calling one of another. God knows those of you who slip away surreptitiously; so let those who go against His command beware, lest a trial befall them, or there befall them a painful chastisement
Do not consider the messenger’s call among you as a call from each other. God certainly knows those among you who slip away hiding (behind others). So, those who oppose His/his order should beware of a disaster happening to them or a painful punishment happening to them.
Do not treat the messenger’s call for gathering as you treat each others’ invitation to get together. God is fully aware of those among you who sneak away quietly. Let It be known that those who disobey the Prophet’s orders are making themselves vulnerable to the disasters or the Lord’s punishment
Do not call the messenger to you, like you call others to you. God knows those of you who slip away under the shelter of some excuse. So let those beware who oppose the messenger’s orders, lest some trial befalls them, or a terrible penalty is inflicted on them
Do not make the calling of the Messenger among yourselves like your calling of one another. Allah certainly knows those among you who slip away, concealed by others. So let those who oppose his command beware, lest a trial afflict them or a painful punishment afflict them.
Make not the calling of the Apostle amongst yourselves like your calling one to the other; God knows those of you who withdraw themselves covertly. And let those who disobey his order beware lest there befall them some trial or there befall them grievous woe
Do not presume among yourselves the calling of the Noble Messenger equal to your calling one another; Allah knows those among you who sneak away by some pretext; so those who go against the orders of the Noble Messenger must fear that a calamity may strike them or a painful punishment befall them. (To honour the Holy Prophet – peace and blessings be upon him – is part of faith. To disrespect him is blasphemy.
Do not make the call of the messenger among you like the call of some of you unto others. Truly Allah knows those who slip away from among you stealthily. Let those who go against his commandment beware lest a tribulation befalls them or lest a painful punishment afflicts them.
Let not the calling of the apostle be esteemed among you, as your calling the one to the other. God knoweth such of you as privately withdraw themselves from the assembly, taking shelter behind one another. But let those who withstand his command, take heed; lest some calamity befall them in this world, or a grievous punishment be inflicted on them in the life to come
Make not the calling (or summons) of the Messenger among you like your calling (or summons) one to the other. Allah knows those of you who steal away, hiding themselves. And let those who conspire to evade his orders beware lest grief or painful punishme
Do not make the calling of the Messenger among yourselves like your calling to one another. Allah knows those of you who slip away surreptitiously, so let those who disobey His command beware, lest they are struck by sedition, or, they are stricken with a painful punishment
Address not the Apostle as ye address one another. God knoweth those of you who withdraw quietly from the assemblies, screening themselves behind others. And let those who transgress his command beware, lest some present trouble befall them, or a grievous chastisement befall them, hereafter
Don’t regard a call from the Messenger amongst you like a call of some of you to some (other). Definitely Allah knows those amongst you who slip away — not being marked. So let those guard who go against his advice, lest some turmoil may seize them or a painful punishment may afflict them
The supplication of the Messenger among you is not as the supplication of some of you on some other. Surely, God knows those who slip away under cover. And let those who go against his command beware so that a test should not light on them or a painful punishment not light on them.
Do not consider the summons of the messenger among you to be the same as the summons of one of you to another. Allah knows those of you who slip away using some excuse. Those who ignore the messenger’s order should beware, because a trial may befall them or a terrible punishment may be inflicted upon them.
Do not consider the summoning of the Messenger in the same manner, as you consider the summoning of one another among yourselves. Allah knows those of you who slip away, concealing themselves behind others. Let those who disobey his orders beware, lest some trial befall them or a painful punishment be inflicted on them
O Believers, do not consider the summoning by the Messenger like the summoning among you by one another. Allah knows well those of you who steal away, concealing themselves behind others. Let those who disobey the order of the Messenger beware lest they should be involved in some affliction, or are visited by a woeful scourge
Make not the calling among you of the Messenger as your calling one of another. Allah indeed knows those who steal away from among you, concealing themselves. So let those who go against his order beware, lest a trial afflict them or there befall them a painful chastisement
Only those are believers who believe in Allah and His messenger and when they are with him on an affair of common interest, they do not go away until they have asked for his permission. Those who ask for your permission, those are certainly the persons who believe in Allah and His messenger, so when they ask for your permission for some affair of theirs, permit those of them whom you will, and seek protective forgiveness for them from Allah. Allah is certainly Protectively Forgiving, Merciful. Allah is certainly Protectively Forgiving, Merciful.
Make not the Massenger's call among you to be like your call to one another. Allah indeed knows those who slip away surreptitiously from among you. So then let those who go against his counsel beware lest a trial or a painful punishment afflict them
(O Muslims!) Do not regard the calling of the Prophet amongst you like your calling of one another. (When calling the Holy Prophet is not like your mutual calling amongst you, then how can the Holy Personality of the Prophet be like yours?) Surely, Allah knows those from amongst you (well) who slip away quietly (from the presence of the Holy Prophet [blessings and peace be upon him]) under the shelter of one another. So let those who go against the Messenger’s command (of veneration and devotion) feel afraid lest some trial should overtake them (here in the world) or a painful torment seize them in the Hereafter
Do not let the calling of the messenger between you be as if you are calling each other. God is fully aware of those among you who slip away under lame excuses. Let those who oppose his command beware, for an ordeal may strike them, or a severe retribution
Do not let the calling of the messenger between you be as if you are calling each other. God is fully aware of those among you who slip away under flimsy excuses. Let those who oppose his command beware, for an ordeal may strike them, or a painful retribution
Do not let the calling of the messenger between you be as if you are calling each other. God is fully aware of those among you who slip away under flimsy excuses. Let those who oppose his command beware, for an ordeal may strike them, or a painful retribution.
Do not make calling the messenger between you as calling some of you (to) some, God had been know(ing) those who sneak/slip away taking refuge/dodging from you, so those who differ/disagree from His order/command should be warned/cautious that misguidance/seduction or a painful torture strikes them
DO NOT regard the Apostles summons to you [in the same light] as a summons of one of you to another: God is indeed aware of those of you who would withdraw surreptitiously: so let those who would go against His bidding beware, lest a [bitter] trial befall them [in this world] or grievous suffering befall them [in the life to come]
Do not make the calling of the Messenger among yourselves like your calling of one another (Literally: some of you to some others). Allah already knows the ones of you who sneak away seeking shelter (i.e., to disobey him). So let the ones who fail (to obey) His Command beware that temptation may afflict them or painful torment may afflict them
Make not the calling of the messenger among you as your calling one of another. Allah knoweth those of you who steal away, hiding themselves. And let those who conspire to evade orders beware lest grief or painful punishment befall them
Do not address the Messenger as you would call each other. God knows those who secretly walk away from you and hide themselves. Those who oppose the Messengers should beware, lest some trouble or a painful torment should befall them
Do not take the call of the messenger among you as a call of one of you to another. Allah definitely knows those of you who sneak out hiding themselves under the cover of others. So, those who violate his (messenger‘s) order must beware, lest they are visited by a trial or they are visited by a painful punishment
Treat not the supplication and praying of the ‘Messenger’ for you as the supplication and praying of you for one another. Allâh indeed knows those of you who surreptitiously sneak away, taking cover behind one another. So let those who go against his order beware, lest a bitter trial befall them or a painful chastisement afflict them.
Do not think that the call of the messenger is quite the same as an invitation from others amongst you. Allah is well Aware of those who _ using others as a cover _ slip away. Those who violate the commands of the messenger should beware lest a trial may inflict them, or a painful torment may come upon them
Don’t consider the summons of the Messenger among yourselves as the summons of one of you to another. Allâh has full knowledge of those of you who surreptitiously sneak away, taking cover behind one another. So let those who go against his order be aware lest a bitter trial befall them or a painful chastisement afflict them.
O you who have conformed to Islam: Do not address the Messenger in the same manner you address one another nor mention his name without annexing to it an attribute irrespective of whether he is present or absent. Allah is fully aware of those of you who slip away quietly from the assemblies screening themselves behind others. Those who transgress the Messenger's command or willfully neglect it had better know that he who disobeys the Messenger disobeys Allah and by consequence may Allah close their hearts' ears and their minds' eyes or He may wed them to a calamity here and punish them severely Hereafter
Do not call out in a loud voice to the Messenger as you would call out to each other. Allah knows those of you who quietly slip away to avoid being given a task. Those who disagree with his commandment should beware in case they find themselves tested or are struck by a painful punishment.
Do not treat the Messenger’s summons to you ˹as lightly˺ as your summons to one another. Allah certainly knows those of you who slip away, hiding behind others. So let those who disobey his orders beware, for an affliction may befall them, or a painful torment may overtake them.
Do not address the messenger amongst you like you address each other. Allah knows those of you who sneak away secretly, so let those who deviate from His command watch out for a trial or painful punishment to afflict them.
Do not address the Apostle in the manner you address one another. God knows those of you who steal away, concealing themselves behind others. Let those who disobey his orders beware, lest some affliction or some woeful scourge be visited upon them
Do not treat the messenger's requests as you treat each others' requests. GOD is fully aware of those among you who sneak away using flimsy excuses. Let them beware - those who disobey his orders - for a disaster may strike them, or a severe retribution
[Believers], do not call the Messenger as you call one another. God knows those of you who slip away, [from meetings with the Prophet] stealthily, so let those who dissent from the Prophet's order beware, lest some trial befall them [in this life] or a painful punishment [in the next].
[Believers], do not call the Messenger as you call one another. God knows those of you who slip away, [from meetings with the Prophet] stealthily, so let those who dissent from the Prophet’s order beware, lest some trial befall them [in this life] or a painful punishment [in the next].
Do not make the call of Messenger between you as call some of you to some others. Already Allah knows those among you who slip away hiding themselves. So, be cautious, those who dissent from his command, lest that an infatuation inflicts them, or a painful torment inflicts them.
Make you not the calling of the Messenger among you as your calling one of another. Allah does know those of you who steal away, hiding themselves. Therefore let those who go against His order beware lest a trial afflicts them or a painful punishment befalls them
Do not address God's Messenger in the manner you address one another. God certainly knows those of you who would slip away surreptitiously. So, let those who would go against His bidding beware, lest some affliction or grievous suffering befall them.
Deem not the Messenger's summons among you as your calling one of another (62:9). Allah knows those of you who sneak away under shelter of flimsy excuses. And let those who conspire to evade his orders beware of a consequent tribulation or an awful retribution
Do not hold the Messenger's calling (you) among you to be like your calling one to the other; Allah indeed knows those who steal away from among you, concealing themselves; therefore let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement
Treat not the calling of the Messenger among you like the calling of one of you to another. ALLAH indeed knows those of you who steal away covertly. So let those who go against HIS command beware lest a trial afflict them or a grievous punishment overtake them
Do not deem the Messenger’s calling among you to be like your calling to one another. Indeed, God knows those among you who steal away under shelter. So let those who contradict his command be wary, lest a trial befall them or a painful punishment befall them
Do not treat the call of the Messenger within yourselves, like the call of one of you to another: Allah does know those of you who slip away under some excuse; Then let those who listen to the Prophet’s order, warn in case some trial befall them, or a painful penalty be handed down over them
Don’t address the Messenger as you address each other. God surely knows those of you who slip away hiding themselves. Let those who defy His commands beware, lest a trial befall them or a grievous penalty be inflicted on them.
Do not address the Messenger in the same manner you address one another. God knows those of you who slip away using flimsy excuses. So let those who oppose his orders beware, lest an ordeal strikes them, or a painful punishment befalls them
Do not make [your] calling of the Messenger among yourselves as the call of one of you to another. Already Allah knows those of you who slip away, concealed by others. So let those beware who dissent from the Prophet's order, lest fitnah strike them or a painful punishment
Do not make the call of the messenger between you like the call of some of you to some; certainly, God knows those who slip covertly away among you, avoiding. And let those who act contrary to his command beware lest a trial befalls them or a painful punishment befalls them.
Deem not the summons of the Apostle among yourselves like the summons of one of you to another: God doth know those of you who slip away under shelter of some excuse: then let those beware who withstand the Apostle's order, lest some trial bef all them, or a grievous penalty be inflicted on them
Deem not the summons of the Messenger among yourselves like the summons of one of you to another: Allah doth know those of you who slip away under shelter of some excuse: then let those beware who withstand the Messenger's order, lest some trial befall them, or a grievous penalty be inflicted on them
أَلَاۤ إِنَّ لِلَّهِ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۖ قَدۡ یَعۡلَمُ مَاۤ أَنتُمۡ عَلَیۡهِ وَیَوۡمَ یُرۡجَعُونَ إِلَیۡهِ فَیُنَبِّئُهُم بِمَا عَمِلُوا۟ۗ وَٱللَّهُ بِكُلِّ شَیۡءٍ عَلِیمُۢ ٦٤
Everything in the heavens and earth belongs to God: He knows what state you are in- on the Day when all are returned to Him, He will tell them everything they have done- God has full knowledge of everything
Certainly, all that are in the heavens and the earth belong to Allah. Surely, He knows what you are on it (condition) and the Day when they will be brought back to Him, and then He will inform them of what they did. And Allah is All-Knower of everything.
Lo! verily Allah's is whatsoever is in the heavens and the earth; surely He knoweth that which ye are about and the Day whereon they shall be made to return unto Him; then He shall declare unto them that which they worked; and Allah is of everything the Knower
Does not everything in the heavens and the earth belong to God? He surely knows what state you are in; and on the day they go back to Him. He will tell them what they used to do, for God has knowledge of everything
Be careful! Whatever is in the heavens and the earth is for Allah (to manifest His Names)! He knows well what state you are in... At the time they are returned to Him, He will inform them of what they have done... Allah (as the essential reality of all things with His Names) is the one who knows.
Everything in the heavens and the earth belongs to Allah. He knows what you are engaged upon. On the Day when they are returned to Him, He will inform them of what they did. Allah has knowledge of all things.
Look! To Allah indeed belongs whatever is in the heavens and the earth. He certainly knows what you are up to, and the day they are brought back to Him He will inform them about what they have done, and Allah has knowledge of all things
Beware: to God belongs whatever is in the heavens and the earth. He knows well where you stand (and what you are about). And (to Him belongs) the Day when you are brought back to Him, then He will make them understand all that they did (in the world). God has full knowledge of everything
Beware! whatever is in the heavens and on the earth belongs to Allah. He ever knows in what state you are (and He knows what you are holding to). The day when all people shall be made to return to Him, He will tell them all they had been doing, for Allah is the Possessor of full knowledge of everything
Why, surely to God belongs whatsoever is in the heavens and the earth; He ever knows what state you are upon; and the day when they shall be returned to Him, then He will tell them of what they did; and God knows everything
No doubt, everything in the skies and the earth belongs to God, He knows what you are up to it (and your intentions), and He will tell them of what they did on the day when they are returned to Him. God knows everything.
Know that everything in the heavens and the earth belongs to God. He knows exactly what you are going through and He visualizes you the Day when you will be brought back to Him. On that Day, He will inform you of what you have don. Know that God has full knowledge of everything
Undoubtedly, to God belongs what is in the heavens and on earth. Indeed He knows what you intend on doing, and one day they will be brought back to Him, and He will tell them the truth of what they did, for God knows all things
Undoubtedly, to Allah does belong whatever is in the heavens and the earth; surely, He knows yourpl condition. And on the day they are returned to Him, He informs them of what they did. For Allah is All-Knowing of everything.
Ay, God's is what is in the heavens and the earth, He knows what ye are at; and the day ye shall be sent back to Him then He will inform you of what ye have done, for God all things doth know
Pay heed! Indeed to Allah only belong whatsoever is in the heavens and in the earth; He knows the condition you are in; and on the Day when they are returned to Him, He will then inform them of whatever they did; and Allah knows all things
Lo! indeed belongs to Allah all that is in the heavens and in the earth. Truly He knows that which you are on and the day they will be brought back unto Him, then He will certainly inform them about all that they did and Allah is All-knowing about everything.
Doth not whatever is in heaven and on earth belong unto God? He well knoweth what ye are about: And on a certain day they shall be assembled before Him; and He shall declare unto them that which they have done; for God knoweth all things
Verily, to Allah belongs all that is in the heavens and the earth. He knows their condition, and the Day when they shall be returned unto Him so that He may inform them of what they did. Allah is Knower of all things
To Allah belongs all that is in the heavens and the earth. He has Knowledge of what state you are upon. On the Day when they shall be returned to Him, He will tell them all what they have done. And Allah has knowledge of everything
Is not whatever is in the Heavens and the Earth God's? He knoweth your state; and one day shall men be assembled before Him, and He will tell them of what they have done: for God knoweth all things
Behold! Certainly, to Allah belongs whatever is in the heavens and the earth. Surely, He knows that on which you are and (He knows) the Day they will be brought back to Him, then He will inform them about what they did. And Allah is All-Aware of every thing
Surely, to God belongs whatever is in the heavens and the earth. Surely, He knows what you did. And on the Day when they are returned to Him, then, He will tell them what their hands did, and God is Knowing of everything.
Undoubtedly, truly, Allah owns whatever is of the skies and earth. Truly, He knows what you intend. One day they will be returned to Him. He will tell them the truth of what they did. Allah is the All-knowing over all things.
Beware! Whatever is in the heavens and in the earth belongs to Allah. He knows all your thoughts and actions. On the Day of Judgment when they will be brought back to Him, He will tell them all that they have done. Allah has the knowledge of everything
Beware! whatever is in the heavens and the earth belongs to Allah. He knows whatever you are doing. On the Day you shall return to Him, He will let you know what you have. done: He has full knowledge of everything
now surely Allah’s is whatever is in the heavens and the earth. He knows indeed your condition. And on the day when they are returned to Him, He will inform them of what they did. And Allah is Knower of all things
Do not make the invitation of the messenger to you (for religious works) like your invitation of one another. Allah indeed knows those of you who steal away, hiding themselves. Let those who go against his order beware, lest a trial afflict them or they be afflicted with a painful punishment.
Beware! To Allah certainly belongs everything that is in the heavens and the earth. Surely, He knows your condition. And the Day when they will be brought back to Him, He will inform them of what they did. And Allah knows all things
Beware! To Allah belongs (all) that is in the heavens and in the earth. He certainly knows your state of mind (i.e., state of belief or that of hypocrisy). And on the Day when they will be returned to Him, He will disclose to them what they used to do and Allah knows everything full well
Certainly, to God belongs all that is in the heavens and the Earth. Surely, He knows what your condition is; and on the Day when they are returned to Him, He will inform them of everything they had done. God is aware of all things
Certainly, to God belongs all that is in the heavens and the earth. Surely, He knows what your condition is; and on the Day when they are returned to Him, He will inform them of everything they had done. God is aware of all things
Certainly, to God belongs all that is in the heavens and the earth. Surely, He knows what your condition is; and on the Day when they are returned to Him, He will inform them of everything they had done. God is aware of all things.
Is it not that to God what (is) in the skies/space and the earth/Planet Earth? God has been know(ing) what you are on it, and a day/time they be return(ed) to Him, so He informs them with what they made/did, and God (is) with every thing knowledgeable
Oh, verily, unto God belongs all that is in the heavens and on earth: well does He know where you stand and at what you aim! And one Day, all [who have ever lived] will be brought back unto Him, and then He will make them [truly] understand all that they were doing [in life]: for, God has full knowledge of everything
Verily, to Allah surely belongs whatever is in the heavens and the earth. He already knows what (state) you are in (Literally: upon). And the Day they will be returned to Him, then He will fully inform them of whatever they did; and Allah is Ever-Knowing of everything
Lo! verily unto Allah belongeth whatsoever is in the heavens and the earth. He knoweth your condition. And (He knoweth) the Day when they are returned unto Him so that He may inform them of what they did. Allah is Knower of all things
The heavens and the earth, certainly, belong to God. He surely knows all about you in this life. On the day when you return to Him, He will tell you all about whatever you have done. God has the knowledge of all things
Remember! To Allah belongs all that is there in the heavens and the earth. He knows the condition in which you are at present; and the Day on which they will be returned to Him, He will tell them what they did. Allah is fully aware of everything
Absolutely, unto Allâh belongs whatsoever is in the heavens and the earth. He knows well where you stand. (He knows) the Day when they will be brought back to Him. Thus, He will inform them of what they did. Allâh is All-Knowing of all things.
Listen good! Everything in the heavens and on earth belongs to Allah! He knows whatever course you are on. The day they are brought back to Him is when He will show them (the outcome of) their deeds. Allah is Knowledgeable about everything
And most certainly, unto Allâh belongs whatsoever is in the heavens and on the earth. He has full knowledge of where you do stand. (He knows well) the day when they will be brought back to Him. So He will inform them of whatever they used to do. And Allâh is All-Knowing of all things.
Indeed, to Allah belong all that is in the heavens and all that is on earth. He is 'Alimun of your innermost being and of your disposition and your condition, and in Day of Judgement when all are sent back to assemble before Him for Judgement shall He inform them of all that they had done as recorded in their books and attested by their limbs and their senses; Allah is 'Alimun of the whole and of all in all
Doesn’t everything in the Heavens and the Earth belong to Allah? He knows exactly where you stand; and, on the Day all are returned to Him, He will inform them of what they did. Allah has full knowledge of all things.In the name of Allah, the Kind, the Caring
Surely to Allah belongs whatever is in the heavens and the earth. He knows well what you stand for. And ˹on˺ the Day all will be returned to Him, He will inform them of what they did. For Allah has ˹perfect˺ knowledge of all things.
For sure to Allah belongs whatever is in the heavens and on earth; He knows your situation and on the day they are returned to him He will inform them of what they did, and Allah knows everything.
Surely to God belongs what the heavens and the earth contain. He has knowledge of all you are up to. On the day when they return to Him, He will declare to them all that they have done. God has knowledge of all things
Absolutely, to GOD belongs everything in the heavens and the earth. He fully knows every condition you may be in. The day you are returned to Him, He will inform them of everything they had done. GOD is fully aware of all things.
To God belongs everything is in the heavens and earth. He knows what you stand for, and one Day, when all return to Him, He will inform them what they have done, for God knows all things.
To God belongs everything is in the heavens and Earth. He knows what you stand for, and one day, when all return to Him, He will inform them what they have done, for God knows all things.
Verily, that for Allah whatever is in the skies and the earth. Already He knows what you are upon it. And on a Day, when they are returned to Him, He will inform them with what they worked. And Allah is with everything Knowledgeable.
Beware! verily unto Allah belongs whatsoever is in the heavens and the earth. He does know what state you are upon; and (He knows) the Day when they shall be returned unto Him, then He will inform them of what they did; and Allah is Knower of all things
To God belongs all that is in the heavens and on earth. Well does He know what you are intent upon. One day, all will be brought back to Him, and then He will tell them all that they have done. God has full knowledge of everything.
Absolutely, unto Allah belongs all that is in the heavens and the earth (53:31). He knows your condition (capabilities, limitations, intentions and actions. He knows where you stand). The Day when all people return to Him, He will make them truly understand what they were doing in life. Allah is the Knower of all things and events
Now surely Allah's is whatever is in the heavens and the earth; He knows indeed that to which you are conforming yourselves; and on the day on which they are returned to Him He will inform them of what they did; and Allah is Cognizant of all things
Hearken ! To ALLAH belongs whatsoever is in the heavens and the earth. HE knows in what condition you are. And on the day when they will be returned unto HIM, HE will inform them of what they did. And ALLAH knows everything full well
Behold! Unto God belongs whatsoever is in the heavens and on the earth. God certainly knows [the state] you are in. On the day they will be returned unto Him, He will inform them of that which they did. And God is Knower of all things
Be sure that to Allah belongs whatever is in the heavens and on earth. Indeed, He (Allah) knows well what you are up to doing: And one Day they will be brought back to Him, and He will tell them the truth of what they did: And Allah, about all things, is All Knowing (Aleem)
Surely, to God belongs whatever is in the heavens and the earth. He knows what you’re upon. On the Day they are returned to Him, He will make them aware of what they did. God is All-Knowing of all things.
Surely, to God belongs everything in the heavens and the earth. He knows what you are about. And on the Day they are returned to Him, He will inform them of what they did. God has full knowledge of all things
Unquestionably, to Allah belongs whatever is in the heavens and earth. Already He knows that upon which you [stand] and [knows] the Day when they will be returned to Him and He will inform them of what they have done. And Allah is Knowing of all things
Lo, indeed, God's is what is in the heavens and the earth. Verily, He knows what you are on; and the day they shall be returned to Him, then He will inform them of what they did, and God knows all things.
Be quite sure that to God doth belong whatever is in the heavens and on earth. Well doth He know what ye are intent upon: and one day they will be brought back to Him, and He will tell them the truth of what they did: for God doth know all thi ngs
Be quite sure that to Allah doth belong whatever is in the heavens and on earth. Well doth He know what ye are intent upon: and one day they will be brought back to Him, and He will tell them the truth of what they did: for Allah doth know all things