Parallel Translations
Surah 25. The Criterion, The Standard (al-Furqan)
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1
A Warner for all Nations
۞ تَبَارَكَ ٱلَّذِی نَزَّلَ ٱلۡفُرۡقَانَ عَلَىٰ عَبۡدِهِۦ لِیَكُونَ لِلۡعَـٰلَمِینَ نَذِیرًا ١
Exalted is He who has sent the Differentiator down to His servant so that it may be a warning to all people
Blessed is He Who has sent down the criterion (of right and wrong, i.e. this Qur’an) to His servant (Muhammad), so that he may be a Warner to the worlds.
Blest be He who hath revealed the Criterion unto His bondman thathe may be unto the worlds a warner
BLESSED IS HE who revealed the Criterion (of right and wrong) to His votary that it may be a warning for the world, -
Sublime is He who revealed the furqan (the criterion by which the reality may be differentiated from falsity) to his servant as a warner to the worlds (all humanity).
Blessed be He who has sent down the Furqan to His slave so that he can be a warner to all beings;
Blessed is He who sent down the Criterion to His servant that he may be a warner to all the nations
Blessed and Supreme is He Who sends down the Criterion in parts on His servant so that he may be a warner to all conscious beings (against the consequences of misguidance)
Blessed is He Who revealed Al-Furqan (- this Qur'an) to His servant that he may be a Warner to all the peoples
Blessed be He who has sent down the Salvation upon His servant, that he may be a warner to all beings
Blessed is the One Who sent down the criterion to His servant, to be a warning for humankind,
Honored in worship is God Who revealed Qur’an as a standard (upon which a firm decision may be reached) to His servant Mohammad to warn mankind
Blessed is He who sent down the Criterion to His servant, that it might be of use to all the systems of knowledge
Supremely Blessed be the One Who bestowed the Criterion from on high upon His servant, to be a warner to all realms.
Blessed be He who sent down the Discrimination to His servant that he might be unto the world a warner
Most Auspicious is He Who has sent down the Furqan (the Criterion – the Holy Qur’an) upon His chosen bondman for him to be a Herald of Warning to the entire world. (Prophet Mohammed – peace and blessings be upon him – is the Prophet towards all mankind.
Blessed is the one who sent down the criterion upon His slave so that he may be a warner for the worlds.
Blessed be he who hath revealed the Forkan unto his servant, that he may be a preacher unto all creatures
Blessed is He Who has revealed unto His servants the Discrimination (or Criterion) that it may be an admonition to all peoples
Blessed is He who has sent down the Criterion to His worshiper (Prophet Muhammad), that he is a warner to all mankind
BLESSED be He who hath sent down AL FURKAN (the illumination) on his servant, that to all creatures he may be a warner
Blessed became He Who sent down Al-Furqan unto His Abd that he may become a warner to the worlds
Blessed be He Who sent down the Criterion between right and wrong to His servant so that he be a warner to the worlds,
Blessed is He who sent down the discernment to His servant. [He sent it] so that he [the servant] may be a warner for all the worlds.
Blessed is the One Who has revealed Al-Furqan (the criterion to distinguish right from wrong: The Qur'an) to His servant, that he may be a Warner to the worlds
Highly blessed is He, Who has sent down Al-Furqan, to His servant so that it may be a warner to all mankind
Blessed is He Who sent down the Discrimination upon His servant that he might be a warner to the nations -
Beware! whatever is in the skies and the earth is certainly Allah's. He indeed knows that on which you are, and the day they are returned to Him, He will inform them about that which they did, and Allah is the Knower of everything. (R 9)
Blessed is He who has sent down the Criterion [Qur'aan] to His Devotee that he/it may serve as a warner to the worlds.
Blessed is He (Allah) Who sent down to His (most beloved and most intimate) servant the Criterion (the Qur’an) that (draws the difference between right and wrong and) gives judgment in order that he may be a Warner to all the worlds
Blessed is the One who sent down the Statute Book to His servant, so he can be a warner to the world
Blessed is the One who sent down the Criterion to His servant, so it can be a warner to the world
Blessed is the One who sent down the Criterion to His servant, so it can be a warner to the world.
Blessed (is) Who descended the Separator of Right and Wrong/Koran/Torah on (to) His worshipper/slave to be a warning/notice to the creations all together/(universes)
Hallowed is He who from on high, step by step, has bestowed upon His servant the standard by which to discern the true from the false, so that to all the world it might be a warning
Supremely Blessed is He Who has sent down the all-distinctive Criterion upon His bondman that he may be a warner to the worlds.
Blessed is He Who hath revealed unto His slave the Criterion (of right and wrong), that he may be a warner to the peoples
Blessed is He who has revealed the criteria (for discerning truth from falsehood) to His servant so that He could warn mankind
Glorious is the One who has revealed the Criterion to His servant, so that he may be a warner to all the worlds
Blessed is the One Who sends down the Criterion on His servant so that he may give warning to all the worlds.
Blessed is He Who revealed the criterion _ (the Qur´an) _ to His servant (Muhammad, SAW), so he may serve as a warner for the whole world
Blessed is the He Who has revealed the Criterion to His servant so that he may warn all the peoples.
Praise be to Allah and blessed be He Who has revealed to His servant -the Messenger Muhammad- the Quran which He sent down serving as the canon illuminating the intellect and imparting the soundness of judgement in the choice of means and ends and in the choice of what is normally good, honest and Straightforward. it conducts the Messenger to act as a spectacle and a warning to all intellectual created beings
Blessed is the One Who sent down the benchmark to His noble servant: the warner for all communities;
Blessed is the One Who sent down the Standard to His servant, so that he may be a warner to the whole world.
Exalted is He who revealed the distinction (between truth and falsehood) to His servant for him to be a warner to all the world.
BLESSED BE He who has revealed Salvation to His servant, that he may warn the nations;
Most blessed is the One who revealed the Statute Book to His servant, so he can serve as a warner to the whole world.
Blessed is He who sent down to His Servant the Furqan [the Standard by which we judge right from wrong), so that he may be a warner to all people.
Blessed is He who sent down to His Servant the Furqan [the Standard by which we judge right from wrong), so that he may be a warner to all people.
Blessed is the one who sent down the Criterion upon His slave, to be a warner for the worlds.
Blessed is He Who sent down the Furqan (The Distinction of right and wrong) upon His servant that he may be a Warner to the worlds
Blessed is He who from on high bestowed upon His servant the do standard to discern the true from the false, so that it might be a warning to all the worlds:
Most Blessed is He Who has revealed to His servant, the Criterion of the right and the wrong so that to the entire world it might be a warning
Blessed is He Who sent down the Furqan upon His servant that he may be a warner to the nations
Blessed is HE who has sent down Al-Furqan to HIS servant, that he may be a Warner to all the worlds
Blessed is He Who sent down the Criterion upon His servant that he may be a warner unto the worlds
He is the Blessed (One), Who sent down the Criterion to His servant (the Prophet), so that it may be a warning and guidance to all creations—
Blessed is He who revealed the Criterion upon His servant, serving as a Warner to the worlds.
Blessed is He who sent down the Criterion upon His servant, to be a warning to humanity
Blessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner
Blessed is the one who sent down the criterion upon His servant that he might be to the worlds a warner;
Blessed is He who sent down the criterion to His servant, that it may be an admonition to all creatures;
Blessed is He who sent down the criterion to His servant, that it may be an admonition to all creatures;
ٱلَّذِی لَهُۥ مُلۡكُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَلَمۡ یَتَّخِذۡ وَلَدࣰا وَلَمۡ یَكُن لَّهُۥ شَرِیكࣱ فِی ٱلۡمُلۡكِ وَخَلَقَ كُلَّ شَیۡءࣲ فَقَدَّرَهُۥ تَقۡدِیرࣰا ٢
It is He who has control over the heavens and earth and has no offspring––no one shares control with Him––and who created all things and made them to an exact measure
He is the One to Whom belongs the dominion of the heavens and the earth, and Who has not begotten a son and has no partner in the dominion. He has created everything, and has measured it exactly according to its due measurements.
He whose is the dominion of the heavens and the earth, and who hath not taken a son, and for whom there is not an associate in the dominion, and who hath created everything, and measured it according to a measurement
He to whom belongs the kingdom of the heavens and the earth, who has neither begotten a son nor has He a partner in His kingdom, (who) created everything and determined its exact measure
The existence of the heavens and the earth is for Him! He is free from the concept of begetting a child! He has no partner in all of existence! It is He who has created all things and formed them according to His determination!
He to whom the kingdom of the heavens and the earth belongs. He does not have a son and He has no partner in the Kingdom. He created everything and determined it most exactly.
He, to whom belongs the sovereignty of the heavens and the earth, and who did not take a son, nor has He any partner in sovereignty, and He created everything and determined it in a precise measure
He to Whom belongs the sovereignty of the heavens and the earth, and He has taken to Himself no child, nor has He any partner (in His dominion or any aspect of His being God), and He creates everything and determines its destiny
It is He to Whom the Sovereignty of the heavens and the earth belongs. And He has begotten nor taken to Himself a son, nor is there any associate with Him in the sovereignty. He has created everything and has determined its proper measure
to whom belongs the Kingdom of the heavens and the earth; and He has not taken to Him a son, and He has no associate in the Kingdom; and He created every thing, then He ordained it very exactly
the One that the rule of the skies and the earth belongs to Him, and He did not take a child and there is no partner for Him in the rule and He created everything and determined its measure (and proportion).
(Honored in worship is) The One to Whom belongs the kingdom of the heavens and the earth. The one Who never had a son or partner in His Kingdom. The one Who created everything in the most perfect manner and then directed them toward their destiny
He to Whom belongs the control of the heavens and the earth. He has no son, nor does He have a partner in His control. It is He who created all things, and ordered them in due proportions
The One to Whom belongs the dominion of the heavens and the earth, and Who has not taken for Himself any offspring nor has He any associate in the dominion, and He has created everything and determined its measure.
whose is the kingdom of the heavens and the earth, and who has not taken to Himself a son, and who has no partner in His kingdom, and created everything, and then decreed it determinately
The One to Whom belongs the kingship of the heavens and of the earth, and has not chosen a child, and has no partner in His kingship, and He has created everything and kept it in proper measure
It is He for whom is the dominion of the heavens and of the earth and He has not taken a child for Himself and there is no partner for Him in the Dominion and He has created everything and then has measured it with a perfect measurement.
Unto whom belongeth the kingdom of heaven and of earth: Who hath begotten no issue; and hath no partner in his kingdom: Who hath created all things; and disposed the same according to his determinate will
He unto Whom belongs the sovereignty of the heavens and the earth, He has chosen no son nor has He any partner in the sovereignty. He has created everything, and then given it its measure (proportions)
to whom the Kingdom of the heavens and the earth belongs, who has not taken a son, nor does He have an associate in the Kingdom, and He created everything, then He ordained it very precisely
His the Kingdom of the Heavens and of the Earth! No son hath He begotten! No partner hath He in his Empire! All things hath He created, and decreeing hath decreed their destinies
That One: for Him is the Dominion of the heavens and the earth, and He has not begotten a son, and does not become to Him a partner in the Dominion, and He has created all things and He has assessed it (an excellent) assessment
He to Whom belongs the dominion of the heavens and the earth, and Who takes not to Himself a son. There be no ascribed associate with Him in the dominion. And He created everything and ordained it a foreordaining.
[The One who sent it is] He to whom belongs the dominion of the skies and Earth. He has begotten no son. He has no partner in His dominion. He created everything and ordered it precisely.
He is the One to Whom belongs the kingdom of the heavens and the earth, has begotten no son and has no partner in His kingdom; He has created everything and ordained them in due proportions
He to Whom belongs the Sovereignty of the heavens and the earth: Who has begotten no son: Who has no partner in His Sovereignty: Who created each and every thing and then ordained its destiny
He, Whose is the kingdom of the heavens and the earth, and Who did not take to Himself a son, and Who has no associate in the kingdom, and Who created everything, then ordained for it a measure
Blessed is He Who sent down on His servant the distinction (between right and wrong), that he may be a warner for the worlds,
Blessed is He to Whom belongs the the absolute sovereignty over the heavens and the earth, He Who has begotten no children and has no partner in His sovereignty. It is He Who has created every thing and it is He Who has given it its role
He (Allah) to Whom belongs the sovereignty of the heavens and the earth, and Who has not taken (to Himself) any children, nor has He any partner in His Kingdom and He alone has created everything, and then destined (i.e., formatted) it exactly according to a definite estimation (its features, functions, time frame and everything for all the stages of its growth and survival)
The One to whom belongs the sovereignty of the heavens and the Earth, and He did not take a son, and He does not have any partner in kingship. And He created everything and measured it precisely
The One to whom belongs the sovereignty of the heavens and the earth, and He did not take a son, and He does not have any partner in kingship. And He created everything and measured it precisely
The One to whom belongs the sovereignty of the heavens and the earth, and He did not take a child, and He does not have any partner in kingship. And He created everything and measured it precisely.
Who, for Him (is) the skies'/space's and the earth's/Planet Earth's ownership and (He) did not take a child (son) , and a partner was not for Him in the ownership , and He created every thing so He predestined it predestination
He to whom the dominion over the heavens and the earth belongs, and who begets no offspring, and has no partner in His dominion: for it is He who creates every thing and determines its nature in accordance with [His own] design
To Whom belongs the Kingdom of the heavens and the earth, and He has not taken to Him a child, and He has no associate in the Kingdom; and He created everything, so He has determined it an (exact) determination
He unto Whom belongeth the Sovereignty of the heavens and the earth, He hath chosen no son nor hath He any partner in the Sovereignty. He hath created everything and hath meted out for it a measure
To Him belongs the kingdom of the heavens and the earth. He has not begotten any sons, nor does He have any partner in His kingdom. He has created all things with precisely accurate planning
the One to whom belongs the kingdom of the heavens and the earth, and who did neither have a son, nor is there any partner to him in the Kingdom, and who has created everything and designed it in a perfect measure
He unto Whom belongs the (absolute) sovereignty of the heavens and the earth. He has not taken to Himself (any) child, nor has He any partner in the sovereignty. He has created everything, and then ordained for it a measure.
The domain of the heavens and the earth belongs to Allah. He did not beget a son, nor does He have a partner in His domain. He created everything, and then ordained its destiny in a precise manner
He unto Whom belongs the (absolute) sovereignty of the heavens and the earth. He has not taken to Himself (any) child, nor has He any partner in the sovereignty. He has created everything, and then ordained for it a measure.
(blessed be He) Who has the sovereignty, the supreme dominion and the supreme controlling power of the heavens and the earth. The Creator Who never allowed anyone to share His Sovereignty or His divine nature. He created the whole and all in all, and each and all He has computed in due proportion to satisfy individual needs and to attain a certain object and a precise purpose
Allah controls the Heavens and the Earth, has not adopted a child, nor taken a partner in His dominion, and has created everything carefully measured out.
˹Allah is˺ the One to Whom belongs the kingdom of the heavens and the earth, Who has never had ˹any˺ offspring, nor does He have a partner in ˹governing˺ the kingdom. He has created everything, ordaining it precisely.
He to whom belongs the kingdom of the heavens and the earth and who did not adopt a son nor does He have any partner to share in the kingdom, and He created everything and arranged it in measure.
Sovereign of the heavens and the earth, who has begotten no children and has no partner in His sovereignty; who has created all things and ordained them in due proportion
The One to whom belongs all sovereignty of the heavens and the earth. He never had a son, nor does He have any partners in sovereignty. He created everything in exact measure; He precisely designed everything.
It is He to whom belongs the dominion over the heavens and the earth, and who has not taken a son and has no associate in His dominion, for He has created all things according to precise measures.
It is He to whom the dominion over the heavens and the Earth belongs, and who has not taken a son and has no associate in His dominion, for He has created all things according to precise measures.
The one who for Him is the skies Sovereignty and the earth, and who has not taken a son and was not for Him an associate in the Sovereignty and He created everything; so, He predestined it an exact estimation.
He to Whom belongs the dominion of the heavens and the earth, and He has not taken any son (unto Himself), nor has He any partner in His dominion, and He created everything, then ordered them in due proportions
He to whom belongs the dominion over the heavens and the earth, and who begets no off- spring, and has no partner in His dominion. It is He who has created all things and ordained them in due proportions.
(The Sender of this Criterion is) He to Whom belongs the Kingship of the heavens and the earth. He has chosen no son, nor does He have a partner in His Kingship. He it is Who creates all things in precise design and gives them the potential to become what they are meant to be
He, Whose is the kingdom of the heavens and the earth, and Who did not take to Himself a son, and Who has no associate in the kingdom, and Who created everything, then ordained for it a measure
HE to Whom belongs the Kingdom of the heavens and the earth. And HE has taken unto Himself no son, and has no partner in the Kingdom, and HE has created everything, and has determined its proper measure
He unto Whom belongs sovereignty over the heavens and the earth, and Who took not a child, and Who has no partner in sovereignty, and Who created everything, then measured it out with due measure
He (is the One) to whom belongs the kingdom of the heavens and the earth: He has fathered no son, nor does He have a partner in His kingdom; It is He Who has created all the things, and made them in proper (proportions) sizes
He to whom belongs the sovereignty of the heavens and the earth, who has not begotten a son, who has no partner in His dominion, and who created everything and ordained its destiny.
He to whom belongs the kingdom of the heavens and the earth, who took to Himself no son, who never had a partner in His kingship; who created everything and determined its measure
He to whom belongs the dominion of the heavens and the earth and who has not taken a son and has not had a partner in dominion and has created each thing and determined it with [precise] determination
The one who for Him is the kingdom of the heavens and the earth, and who has not taken a son, and who has no partner in His kingdom, and He created all things, and He decreed it determinately.
He to whom belongs the dominion of the heavens and the earth: no son has He begotten, nor has He a partner in His dominion: it is He who created all things, and ordered them in due proportions
He to whom belongs the dominion of the heavens and the earth: no son has He begotten, nor has He a partner in His dominion: it is He who created all things, and ordered them in due proportions
وَٱتَّخَذُوا۟ مِن دُونِهِۦۤ ءَالِهَةࣰ لَّا یَخۡلُقُونَ شَیۡءࣰا وَهُمۡ یُخۡلَقُونَ وَلَا یَمۡلِكُونَ لِأَنفُسِهِمۡ ضَرࣰّا وَلَا نَفۡعࣰا وَلَا یَمۡلِكُونَ مَوۡتࣰا وَلَا حَیَوٰةࣰ وَلَا نُشُورࣰا ٣
Yet the disbelievers take as their gods things beneath Him that create nothing, and are themselves created, that can neither harm nor help themselves, and have no control over death, life, or resurrection
Yet they (disbelievers) have taken besides Him ones worthy of worship, who created nothing but are themselves created, and neither they possess harm nor benefit for themselves, nor they possess power to cause death, nor can give life, nor able to raise the dead to life.
And they have taken beside Him gods creating not aught and are themselves created, owning for themselves neither hurt nor benefit, and owning not death nor life nor resurrection
Yet they choose apart from Him gods who have not created any thing and have themselves been created, who possess no power over their loss or gain, or their death or life or being raised to life again
Yet they have taken deities besides Him, who create nothing and are created themselves, who have no power to cause benefit or harm to themselves, and who have no attribute to form life, or death, or life after death.
But they have adopted gods apart from Him which do not create anything but are themselves created. They have no power to harm or help themselves. They have no power over death or life or resurrection.
Yet they have taken gods besides Him who create nothing and have themselves been created, and who have no control over their own harm or benefit and have no control over [their own] death, or life, or resurrection
Yet some choose to take, apart from God, deities that create nothing but are themselves created, and have no power to avert harm from, or bring benefit to, even themselves (so that they can give harm or bring benefit to their worshippers), and they have no power over death, nor over life, nor over resurrection
Yet people worship apart from Him gods who, rather than create anything, are themselves created and who have no power of (averting) harm or (doing) good to themselves, nor have they any control over death or life or Resurrection
Yet they have taken to them gods, apart from Him, that create nothing and themselves are created, and have no power to hurt or profit themselves, no power of death or life or raising up
And they took gods other than Him that do not create anything and they (themselves) are created, and they have no power to harm nor benefit themselves, and they have no power over death and life and resurrection.
How pity of the unbelievers who have chosen beside Him gods which not only have not created anything but they themselves are being created! These said “gods” can not only harm or benefit themselves but also do not have any power over death, life or resurrection
Yet they have taken besides him, gods that can create nothing but are themselves created, that have no control of hurt or good to them, and cannot control death or life, or resurrection
And they have taken apart from Him gods who do not create anything, but are themselves created, and who possess for themselves neither harm or benefit, and have no power over life or death or resurrection.
And they take beside Him gods who create not aught, but are themselves created, and cannot control for themselves harm or profit, and cannot control death, or life, or resurrection
And people have appointed other gods besides Him, those who do not create anything but are themselves created, and those who do not have the power to harm or benefit themselves, and who do not have any authority over death or life nor over resurrection
And they have taken besides Him deities who create nothing but they themselves are created and they have no control over harm or benefit for themselves and they have no control over death or life or resurrection.
Yet have they taken other gods besides Him; which have created nothing, but are themselves created: And are able neither to avert evil from, nor to procure good unto themselves; and have not the power of death, or of life, or of raising the dead
Yet they take beside Him other gods who create not aught, but are themselves created, and cannot control harm or profit for themselves, and can control neither death, nor life, nor resurrection
Yet they worship, other than Him, gods which cannot create anything and were themselves created. They own neither harm nor benefit for themselves, neither do they own death nor life, nor a resurrection
Yet have they adopted gods beside Him which have created nothing, but were themselves created: And no power have they over themselves for evil or for good, nor have they power of death, or of life, or of raising the dead
And people have picked up besides Him (others as) gods — they do not create any thing, rather they (themselves) have been created. And they do not possess for themselves (any) harm, and nor (any) benefit. And they do not own death, and nor life and nor Resurrection
Yet they took gods to themselves other than Him who create nothing and are themselves created. And they neither possess for themselves hurt nor profit nor have they dominion over death, nor this life, nor rising up.
Yet, they have taken, besides Him, gods that can create nothing. They are created themselves. They have no control over harm or goodness to themselves. They cannot control death or life or resurrection.
Yet the unbelievers have taken besides Him other gods which can create nothing but are themselves created, which can neither harm nor help even themselves, and which have no power over life or death, or raising the dead to life
Yet the people have set up, besides Him, deities, who do not create anything but are themselves created: who can neither harm nor help even themselves: who have no power over life or death, nor can they raise up the dead
And they take besides Him gods who create naught, while they are themselves created, and they control for themselves no harm nor profit, and they control not death, nor life, nor raising to life
He, Whose is the kingdom of the skies and the earth. And He has not taken (anyone as) a son, and He has no partner in the kingdom. And He created everything then programmed for it a programme.
And yet they have taken, besides Him, deities who create nothing and they themselves are created, and who have no power to harm or benefit themselves and who who have no power over death, life, or Resurrection
And these (polytheists) have taken besides Him other gods which cannot create anything and are themselves created and possess no power either to harm or to benefit themselves and control neither death nor life, nor (have they any authority) to raise up (after death) and assemble
And they took besides Him gods that do not create anything and are themselves created! And they do not possess for themselves any harm or benefit, nor do they possess death or life, nor resurrection
And they took besides Him gods that do not create anything and are themselves created! And they do not possess for themselves any harm or benefit, nor do they possess death or life, nor resurrection
And they took besides Him gods that do not create anything and are themselves created! And they do not possess for themselves any harm or benefit, nor do they possess death or life, nor resurrection.
And they took from other than Him gods, they do not create a thing, and they are being created, and they do not own/possess to themselves harm, and nor benefit/usefulness , and they do not own/possess death/lifelessness, and nor life , and nor revival/resurrection
And yet, some choose to worship, instead of Him, imaginary deities that cannot create anything but are themselves created, and have it not within their power to avert harm from, or bring benefit to, themselves, and have no power over death, nor over life, nor over resurrection
And they have taken to themselves gods, apart from Him, that create nothing and themselves are created and possess for themselves, neither harm nor profit; neither do they possess death, nor life, nor uprising. (i.e., resurrection)
Yet they choose beside Him other gods who create naught but are themselves created, and possess not hurt nor profit for themselves, and possess not death nor life, nor power to raise the dead
Yet they have chosen for themselves other deities besides Him, who do not create anything but rather are themselves created, who have no power over their own benefits, or trouble, and who have no control over life, death, and resurrection
Yet they have adopted other gods, beside Him, who do not create any thing, as they themselves are created, and they possess no power to cause harm or benefit even to themselves, nor do they have any control over death or life or resurrection
Yet some choose to take, apart from Him, gods that create nothing but are themselves created, and have no power to hurt or profit themselves, and they have no authority over death, or over life, or over resurrection.
The other gods they accept besides Allah create nothing, and are themselves created. It is not within their means to harm anyone, or confer any benefits _ not even upon themselves. They have no ability to give death or life, or to resurrect the dead
Yet some worship, apart from Him, gods that who cannot create anything but are themselves created. They have no power to hurt or profit themselves. And they have no authority over death, life, or resurrection.
Yet they -the infidels- never deviated into sense and they went further and fared worse by taking false gods besides Allah, objects of worship who and/or which can create nothing -animate or inanimate-; in fact they themselves were created. Furthermore, they have no power to control their own destiny nor can they defend themselves against what is destined to do them harm nor stop what is meant to profit them nor do they have the power to give life nor to cause death -in the divine manner- nor can they effect Resurrection
Yet the disbelievers have adopted beside Him gods that create nothing but were created, they have no power to harm or to benefit themselves, and don’t control death, life or resurrection
Yet they have taken besides Him gods who cannot create anything but are themselves created. Nor can they protect or benefit themselves. Nor can they control life, death, or resurrection.
And they take gods besides Him who do not create anything and are themselves created, and they have no power over harm or benefit for themselves and are not in charge of death, life or the resurrection.
And yet the unbelievers serve, besides Him, other gods which can create nothing and were themselves created: which can neither harm nor help themselves, and which have no power over death or life, or the raising of the dead
Yet, they set up beside Him gods who do not create anything - they themselves are created - and who possess no power to even harm or benefit themselves, nor do they possess any power to control life, or death, or resurrection.
Yet some have chosen to worship gods other than Him, gods who cannot create but are themselves created, who have no power to protect themselves from harm or benefit themselves, and who have no power over death, or life, or resurrection.
Yet some have chosen to worship gods other than Him, gods who cannot create but are themselves created, who have no power to protect themselves from harm or benefit themselves, and who have no power over death, or life, or resurrection.
And they took without Him gods, not created a thing, while they were created; and they are not owning harm or benefit for themselves; nor owning death, or life or propagation (Raising the dead).
Yet they have taken gods, besides Him, gods that do not create anything while they are themselves created and they do not own for themselves any hurt or profit, nor can they control death nor life nor resurrection
Yet, some choose to worship, instead of Him, deities that cannot create anything but are themselves created, and have it not in their power to avert harm from, or bring benefit to, themselves, and have no power over death, life or resurrection.
And yet, there are people who, instead of Him, choose deities and masters that create nothing and are themselves created. And they have it not within their power to avert harm or cause benefit even to themselves. They have no control over death and life, nor can they raise the dead (people and nations)
And they have taken besides Him gods, who do not create anything while they are themselves created, and they control not for themselves any harm or profit, and they control not death nor life, nor raising (the dead) to life
Yet they have taken beside HIM gods, who create nothing but are themselves created, and who have no power to harm or benefit themselves, nor have they any power over death or life or Resurrection
But they have taken gods apart from Him, who create naught and are themselves created, and who have no power over what harm or benefit may come to themselves, and who have no power over death, or life, or resurrection
Even then, besides Him, have they taken gods that can make nothing, and are themselves made; That have no control to harm or do good for themselves; And they cannot control death, or life, or Resurrection
Yet, they choose gods other than Him that create nothing but are themselves created, possess no power to harm or benefit themselves, and cannot control death, life, or resurrection.
And yet, instead of Him, they produce for themselves gods that create nothing, but are themselves created; that have no power to harm or benefit themselves; and no power over life, death, or resurrection
But they have taken besides Him gods which create nothing, while they are created, and possess not for themselves any harm or benefit and possess not [power to cause] death or life or resurrection
And they have taken besides Him gods, they do not create anything, while they are created, and they do not have power for harm nor profit for themselves, and they do not have power for death nor life nor resurrection.
Yet have they taken, besides him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection
Yet have they taken, besides him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection
وَقَالَ ٱلَّذِینَ كَفَرُوۤا۟ إِنۡ هَـٰذَاۤ إِلَّاۤ إِفۡكٌ ٱفۡتَرَىٰهُ وَأَعَانَهُۥ عَلَیۡهِ قَوۡمٌ ءَاخَرُونَۖ فَقَدۡ جَاۤءُو ظُلۡمࣰا وَزُورࣰا ٤
The disbelievers say, ‘This can only be a lie he has forged with the help of others’––they themselves have done great wrong and told lies––
Those who disbelieve say: “This (the Qur’an) is nothing but a lie that he (Muhammad) has invented it and other have helped him at it, in fact they have produced a wrong thing and a lie.”
And those who disbelieve, say. this is naught but a falsehood thathe hath fabricated and there have assisted him therein other people. so surelythey have aimed at a wrong and a fraud
Yet the unbelievers say: "This is nothing but a lie he has concocted in which others have aided him." They have come down to mischief and lies
Those who deny the knowledge of the reality say, “This (Quran) is only a lie that he has forged. And others (the Jews) have helped him at it”... In truth, they have committed a great injustice and perjury.
Those who are kafir say, ´This is nothing but a lie he has invented and other people have helped him to do it. They have brought injustice and falsehood.´
The faithless say, ‘This is nothing but a lie that he has fabricated, and other people have abetted him in it.’ Thus they have certainly come out with wrongdoing and falsehood
Those who disbelieve say: "This (Qur’an) is but a fabrication which he (Muhammad) himself has invented, and some others have helped him with it, so they have produced a wrong and a falsehood."
But those who disbelieve say, `This (Qur'an) is nothing but a big lie which he (- the false claimant to Prophethood) has forged and other people have helped him in this,' (by) so (saying) they have perpetrated a great injustice and a big falsehood
The unbelievers say, 'This is naught but a calumny he has forged, and other folk have helped him to it.' So they have committed wrong and falsehood
And those who disbelieve say: “This (Quran) is only a lie that he has made up and other people have helped him with it.” They have certainly committed a wrongdoing and a lie.
Those who disbelieve say: “This Qur’an is nothing but a bunch of lies fabricated by Mohammad with the help of others.” In fact it is they who have fabricated a lie and how unjust of them
And the disbelievers say, “This is nothing but a lie which he has fabricated, and others have helped him at it.” In truth, they have put forward an injustice and a lie
Moreover, those who have denied said, “This is nothing but a fabrication that he has forged, while other people have helped him with it.” They have certainly come forth with injustice and falsehood.
And those who misbelieve say, 'This is nothing but a lie which he has forged, and another people hath helped him at it;' but they have wrought an injustice and a falsehood
And the disbelievers said, “This is nothing but a slur he has fabricated and others have helped him upon it”; so indeed the disbelievers have stooped to injustice and lie
And the disbelievers said, “This [Quran] is nothing except a lie that he has contrived and other people helped him with it. Indeed they have come up with a wrong against their own souls and a false witnessing.”
And the unbelievers say, this Koran is no other than a forgery which he hath contrived; and other people have assisted him therein: But they utter an unjust thing, and a falsehood
And those who disbelieve say, "This is nothing but a lie which he has invented, and another people hath helped him with it;" But, in truth, it is they who have wrought an injustice and a falsehood
The unbelievers say: 'This is but a falsehood he has forged ? another nation has helped him. ' So they have come with wrong and falsehood
And the infidels say, "This Koran is a mere fraud of his own devising, and others have helped him with it, who had come hither by outrage and lie."
And said those who have disbelieved: “This Al-Kitab is not but a lie that he has forged and a nation of others have helped him at it.” So definitely, they have approached in transgression and a state of falsehood
And those who were ungrateful said: This is nothing but a calumny he devised and other folk assisted him. So, surely, they brought about injustice and untruth.
The unbelievers say, “This is nothing but a lie that he has concocted. Others have helped him with it.” Truthfully, it is they who have produced a sin and a lie.
Those who deny the Truth say: "This Al-Furqan (The Qur'an) is but a forgery which he (Muhammad) himself has devised and some other people have helped him." Unjust is what they do and falsehood is what they utter
Those who have rejected the Message of the Prophet, say, "This (A1-Furgan) is a forgery which this man himself has devised, and some others have helped him at it. " What a cruel injustice and an impudent lie
And those who disbelieve say: This is nothing but a lie, which he has forged, and other people have helped him at it. So indeed they have brought an iniquity and a falsehood
And they have taken gods besides Him who do not create anything while they themselves are created, and they do not control (even) for themselves any harm or profit nor do they control death nor life, nor (do they have the power of) raising the dead (to life).
Those who suppress the Truth say, "This is only a self- concocted lie and others have helped him in concocting it." Verily, then, they have perpetrated an injustice and a falsehood
And the disbelievers say: ‘This (Qur’an) is but a lie which this (claimant of Prophethood) has fabricated and other people have helped him in (inventing) it.’ Surely, the disbelievers have come down to sheer injustice and falsehood
And those who rejected said: "This is but a falsehood that he invented and other people have helped him with it; for they have come with what is wrong and fabricated."
And those who rejected said: "This is but a falsehood that he invented and other people have helped him with it." Certainly, they have come with what is unjust and fabricated
And those who rejected said: "This is but a falsehood that he invented and other people have helped him with it." Certainly, they have come with what is unjust and fabricated.
And those who disbelieved say: "That that (is) except lies/falsehood he fabricated/cut and split it, and a nation (of) others helped/assisted him on it." So they had come unjustly/oppressively and falsely
Moreover, those who are bent on denying the truth are wont to say, “This [Qur’an] is nothing but a lie, which he [himself] has devised with the help of other people, who thereupon have perverted the truth and brought a falsehood into being.”
And the ones who have disbelieved have said, "Decidedly this is nothing except a falsehood he has fabricated, and other people have helped him to it." So they have already come with injustice and forgery (i.e., they have committed injustice and forgery)
Those who disbelieve say: This is naught but a lie that he hath invented, and other folk have helped him with it, so that they have produced a slander and a lie
The unbelievers say, "This (Quran) is no more than a slanderous statement which h,e (Muhammad), with the help of some other people, has falsely invented." Certainly, this statement is unjust and sinful
The disbelievers said, .This is nothing but a lie he (the messenger) has fabricated and some other people have helped him in it. Thus they came up with sheer injustice and falsehood
Those who persist in disbelief (in Allâh) say: "This ('Qur’ān') is nothing but a mendacity that he, (‘Muhammad’), himself has mythologized It, and others have helped him at it”. Verily, they have brought an inequity and a falsehood.
The unbelievers say, "It is nothing but a lie that he has invented, and other folks have helped him with it." They have really brought about an unjust and false testimony
Those who persistently refuse to Yield to the Truth say: ‘ This Qur’ān is nothing but a calumny which he has invented with the help of others’. Verily, they have brought inequity and falsehood.
And the infidels go on to stay: "This -the Quran- is a pack of lies and a pious fraud which he -Muhammad- has devised with the help of others -Ahl AL- Kitab- (people of the book) and he deceitfully uses it for the advancement of his religion. How wrongful can they get and how unjust and impudent can they be to cause what is true to be rejected as false
The disbelievers said, “This is nothing but an outrageous lie that he has made up with the support of some people.” In truth, it is they who have come to do wrong and bear false witness.
The disbelievers say, “This ˹Quran˺ is nothing but a fabrication which he made up with the help of others.” Their claim is totally unjustified and untrue!
And those who reject (the truth) say: this is only a falsehood he invented and other people helped him with it; what they have come up with is wrong and dishonest.
The unbelievers say: ‘This² is but a forgery of his own invention, in which others have helped him.‘ Unjust is what they say and false
Those who disbelieved said, "This is a fabrication that he produced, with the help of some other people." They have uttered a blasphemy and a falsehood.
And the unbelievers say, "This is but a lie he has devised, made possible with the help of other people." In truth, they have committed injustice and falsehood.
And the unbelievers say, “This is but a lie he has devised, made possible with the help of other people.” In truth, they have committed injustice and falsehood.
And those who disbelieved said, “Surely this is nothing except a fake that he slandered it, and other kinfolk have aided him upon it.” So, they have already brought oppression and perjury.
And those who disbelieve say: 'This (Qur'an) is nothing but a lie which he (our Apostle) has forged, and other people have helped him at it; so indeed they have done injustice and (uttered) a falsehood
The unbelievers say: 'This [Qur'Än] is nothing but a lie which he has devised with the help of other people.' In truth, it is they who have perpetrated an inequity and a falsehood.
Those who are bent on denying the Truth say, "This (Qur'an) is a lie that he has devised with the help of other people." Wrong is what they do and falsehood is what they utter
And those who disbelieve say: This is nothing but a lie which he has forged, and other people have helped him at it; so indeed they have done injustice and (uttered) a falsehood
And those who disbelieve say, `It is naught but a lie which he has forged, and other people have helped him with it.' Indeed, they have perpetrated a great injustice and a great falsehood
And the disbelievers say, “This is naught but a lie that he has fabricated, and another people have helped him in it.” They have indeed produced a wrongdoing and a calumny
But the disbelievers say: "This is nothing but a lie that he (the Prophet) has made up, and others have helped him at (making) it." In reality, it is they who have put forward an injustice and a lie
The unbelievers say, “This is nothing but a lie he lied, and others have helped him with it.” They committed an injustice and a falsehood.
Those who disbelieve say, 'This is nothing but a lie that he made up, and others have helped him at it.' They have committed an injustice and a perjury
And those who disbelieve say, "This [Qur'an] is not except a falsehood he invented, and another people assisted him in it." But they have committed an injustice and a lie
And those who disbelieved said, 'This is not except a lie which he has forged, and another people have helped him upon it;' And certainly, they have brought an injustice and a lie.
But the misbelievers say: "Naught is this but a lie which he has forged, and others have helped him at it." In truth it is they who have put forward an iniquity and a falsehood
But the misbelievers say: "Naught is this but a lie which he has forged, and others have helped him at it." In truth it is they who have put forward an iniquity and a falsehood
وَقَالُوۤا۟ أَسَـٰطِیرُ ٱلۡأَوَّلِینَ ٱكۡتَتَبَهَا فَهِیَ تُمۡلَىٰ عَلَیۡهِ بُكۡرَةࣰ وَأَصِیلࣰا ٥
and they say, ‘It is just ancient fables, which he has had written down: they are dictated to him morning and evening.’
And they say: “These are the tales of the ancients which he has written down, and they are dictated to him morning and afternoon.”
And they say: fables of the ancients which he hath had written down, so they are dictated unto him, morning and evening
And they say: "These are fables of antiquity he has invented, which are dictated to him morning and evening."
They said, “These are the fables of the past that he has had written down, to read in the morning and evenings.”
They say, ´It is myths of previous peoples which he has had transcribed and which are read out to him in the morning and the evening.´
They say, ‘He has taken down myths of the ancients, and they are dictated to him morning and evening.’
They also say: "(It consists of) only fables of the ancients which he has got written. They are being read to him in early mornings and evenings (while people are at home)."
They (also) say, `(This Qur'an consists of) fables of the ancients that he has got written down and now they are read out to him morning and evening.
They say, 'Fairy-tales of the ancients that he has had written down, so that they are recited to him at the dawn and in the evening.
And they say: “(These are) stories of the earlier ones that he has copied it and it is dictated to him morning and afternoon.”
The unbeliever say: “Qur’an is nothing but ancient stories/ myths given to him in writing early in the morning and at night (when nobody witnesses it).”
And they say, “Tales of the ancients, has he written, and they are dictated before him morning and evening.
And they said, “Legends of the ancients that he has sought to be written down; thus they are dictated to him morning and evening.”
And they say, 'Old folks' tales, which he has got written down while they are dictated to him morning and evening.
And they said, “These are stories of the former people, which he has written down, so they are read to him morning and evening.”
And they said, “Tales of the people of the past which he has requested to be written and which are dictated to him morning and evening.”
They also say, these are fables of the ancients, which he hath caused to be written down; and they are dictated unto him morning and evening
And they say, "Old folks´ tales, which he has written down while they are dictated to him morning and evening."
They say: 'He has written tales of the ancients, they are recited to him at dawn and at the evening.
And they say, "Tales of the ancients that he hath put in writing! and they were dictated to him morn and even."
And they (also) said: “Writings of the earlier people which he has got written down, then these are reproduced before him morning and evening.”
And they said: Fables of the ancient ones that he caused to be written down! And they are to be related from memory to him at early morning dawn and eventide.
They say, “He has caused tales of the ancients to be written! They are dictated to him morning and evening.”
And they say: "These are the stories of the ancients which he has copied down from what is read to him day and night."
They say, "These things are the writings of the ancients which he has got copied down for himself, and then these are recited to him in the morning and evening.´´
And they say: Stories of the ancients, which he has got written, so they are read out to him morning and evening
And those who do not believe say, "This is nothing but a lie which he has forged and other people have helped him at it." Thus they have come up with injustice and falsehood.
And they say, "Fables of the ancients! He has had written these down which then are rehearsed to him morning and evening."
And they say: ‘(This Qur’an comprises) fables of the ancients which this man has got written; then these (fables) are recited to him morning and evening (in order to memorize and narrate further).
And they said: "Tales of the people of old, he wrote them down while they were being dictated to him morning and evening."
And they said: "Fictional tales of old! He wrote them down while they were being dictated to him morning and evening.
And they said: "Fictional tales of old! He wrote them down while they were being dictated to him morning and evening."
And they said: "The first's/beginner's myths/baseless stories , he wrote it, so it is being dictated on (to) him early mornings and evening to sunset ."
And they say, “Fables of ancient times which he has caused to be written down, so that they might be read out to him at morn and evening!”
And they have said, "Myths of the earliest (people) that he has had written down so that they are dictated to him before sunrise and at nightfall."
And they say: Fables of the men of old which he hath had written down so that they are dictated to him morn and evening
They have also said, "It ,(the Quran), is only ancient legends, which were written down while they were dictated to him in the mornings and the evenings"
And they said, .(These are) the tales of the ancients he (the messenger) has caused to be written, and they are read out to him at morn and eve
They say: "Legends of the ancients, which he has written, and they are dictated to him in the early mornings and evenings."
They say, "Tales of people long gone! He has written them down. (These tales) are dictated to him morning and evening."
They say: ‘Legends of the ancients, which he has written, and they are dictated to him in the early mornings and evenings’.
And they designate the divine discourse a fictitious narrative and say: "Tales of those of old which he -the Messenger- reduced to writing as they are dictated to him morning and evening
And they said, “These are the tales of the ancients he has written down, that were dictated to him morning and evening.”
And they say, “˹These revelations are only˺ ancient fables which he has had written down, and they are rehearsed to him morning and evening.”
And they say: stories of old which he has written down, and they are recited to him in the mornings and evenings.
And they say: ‘Fables of the ancients he has written: they are dictated to him morning and evening.‘
They also said, "Tales from the past that he wrote down; they were dictated to him day and night."
They [also] say, "These are just legends of the ancients that he [directed to be] written down and dictated to him morning and evening."
They [also] say, “These are just legends of the ancients that he [directed to be] written down and dictated to him morning and evening.”
And they said, “The former’s Legends; he wrote them down; so, they were dictated to him in morning and evening.”
And they say: '(Qur'an is) the stories of the ancients he has got them written, so they are dictated before him morning and evening'
And they say: 'Fables of ancient times which he has caused to be written down, so that they might be read out to him morning and evening.'
And they say, "Fables of ancient times which he has written down as they are dictated to him morning and evening."
And they say: The stories of the ancients-- he has got them written-- so these are read out to him morning and evening
And they say, `These are fables of the ancient; and he has got them written down and they are read out to him morning and evening.
And they say, “They are fables of those of old which he has had written down, and they are recited to him morning and evening.
And they say: "Stories of the old times, which he has made to be written: And they are dictated before him morning and afternoon."
They also say, “Legends of the ancients, which he wrote down, and they are being dictated to him morning and evening.”
And they say, 'Tales of the ancients; he wrote them down; they are dictated to him morning and evening.'
And they say, "Legends of the former peoples which he has written down, and they are dictated to him morning and afternoon."
And they say, 'Legends of the former people, which he has had written down while they are dictated to him morning and evening.'
And they say: "Tales of the ancients, which he has caused to be written: and they are dictated before him morning and evening."
And they say: "Tales of the ancients, which he has caused to be written: and they are dictated before him morning and evening."
قُلۡ أَنزَلَهُ ٱلَّذِی یَعۡلَمُ ٱلسِّرَّ فِی ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۚ إِنَّهُۥ كَانَ غَفُورࣰا رَّحِیمࣰا ٦
Say, ‘It was sent down by Him who knows the secrets of the heavens and earth. He is all forgiving, all merciful.’
Say: “He has sent it (the Qur’an) down who knows the secrets of the heavens and the earth. Truly, Allah is Forgiving, Merciful.”
Say thou; He hath sent it down Who knoweth the secret of the heavens and the earth; verily He is ever Forgiving, Merciful
Say: "He who knows the secrets of the heavens and the earth has revealed it to me; and He is surely forgiving and kind."
Say, “It has been revealed by the One who knows the secrets of the heavens and the earth! Indeed, He is the Ghafur, the Rahim.”
Say: ´The One Who sent it down is He Who knows all hidden secrets in the heavens and earth . He is Ever-Forgiving, Most Merciful.´
Say, ‘It has been sent down by Him who knows the hidden in the heavens and the earth. Indeed He is all-forgiving, all-merciful.’
Say: "(It is a Book full of knowledge revealing many secrets such as no human being could in any wise discover by himself:) He Who knows all the secrets contained in the heavens and the earth sends it down (to teach you some of these secrets and guide you in your life so that you may attain happiness in both worlds). He surely is All-Forgiving, All-Compassionate."
Say, `He Who knows every secret of the heavens and the earth has revealed this (Qur'an). Verily, He is Great Protector, Ever Merciful.
Say: 'He sent it down, who knows the secret in the heavens and earth; He is All-forgiving, All-compassionate.
Say: “The One Who knows the secret of the skies and the earth sent it down. Indeed, He is forgiving and merciful.”
Say (to them, O’ Mohammad): “This Qur’an is revealed by the One Who knows the secrets of the heavens and the earth; the One Who is the most Forgiving, the most Merciful.”
Say, “The Quran was sent down by Him who knows the mystery that is in the heavens and the earth, indeed He is Oft-Forgiving, Mercifully Redeeming.
Saysg, “It was sent down by the One Who knows the Secret in the heavens and the earth; indeed, He has always been Oft-Forgiving, Bestowing of mercy.”
Say, 'He sent it down who knows the secret in the heavens and the earth; verily, He is ever forgiving, merciful!
Proclaim (O dear Prophet Mohammed - peace and blessings be upon him), “It is sent down by Him Who knows all the secrets of the heavens and the earth; indeed He Oft Forgiving, Most Merciful."
Say, “It is revealed by the One who knows the secret in the heavens and in the earth.” Truly He is Oft-Forgiving, Most Merciful.
Say, He hath revealed it, who knoweth the secrets in heaven and earth: Verily He is gracious and merciful
Say, "He Who knows the secret of the heavens and the earth, He has revealed it; verily, He is ever Forgiving, Merciful!"
Say: 'It was sent down by Him who knows the secrets of heavens and earth. He is Forgiving, the Most Merciful
SAY: He hath sent it down who knoweth the secrets of the Heavens and of the Earth. He truly is the Gracious, the Merciful
Say: “He has sent it down Who knows the secret in the heavens and the earth. Truly, He is Oft-Forgiving, continuously Merciful.”
Say: It was caused to descend by He who knows the secret in the heavens and the earth. Truly, He had been Forgiving, Compassionate.
Say, “It was sent down by the One who knows the mystery of the skies and Earth. Truly, He is Most Forgiving, Most Merciful.”
Tell them: "This (The Qur'an) is revealed by Him Who knows the secrets of the heavens and the earth; surely He is Ever- Forgiving, Merciful."
O Muhammad, say to them, "This has been sent down by Him, Who knows the secret of the heavens and the earth." The fact is that He is very Forgiving and Merciful
Say: He has revealed it, Who knows the secret of the heavens and the earth. Surely He is ever Forgiving, Merciful
And they say, "Stories of the ancient, which he has got written down as they are dictated to him morning and evening."
Say, "HE has sent it down Who knows every secret that is in the heavens and on the earth. He is indeed Forgiving, Merciful."
Say: ‘He (Allah) Who knows all the secrets (present) in the heavens and the earth has sent down this Qur’an. Surely, He is Most Forgiving, Ever-Merciful.
Say: "It was sent down by the One who knows the secrets in the heavens and the Earth. He is always Forgiving, Merciful."
Say: "It was sent down by the One who knows the secrets in the heavens and the earth. He is always Forgiving, Merciful.
Say: "It was sent down by the One who knows the secrets in the heavens and the earth. He is always Forgiving, Merciful."
Say: "Who knows the secret in the skies/space and the earth/Planet Earth descended it, that He truly is/was forgiving, merciful."
Say [O Muhammad]: “He who knows all the mysteries of the heavens and the earth has bestowed from on high this [Qur’an upon me]! Verily, He is much-forgiving, a dispenser of grace!”
Say, "He has sent it down, (He) who knows the secret in the heavens and the earth; surely He has been Ever-Forgiving, Ever-Merciful."
Say (unto them, O Muhammad): He who knoweth the secret of the heavens and the earth hath revealed it. Lo! He ever is Forgiving, Merciful
(Muhammad), tell them, "The One who knows all the secrets of the heavens and the earth has revealed it; He is All-forgiving and All-merciful."
Say, .It is sent down by the One who knows the secret in the heavens and the earth. Indeed He is Most-Forgiving, Very-Merciful
Say (unto them): "It has been sent down by the One Who knows the secret of the heavens and earth. Indeed, He is Oft-Forgiving, Most Merciful."
Say, "This Quran is revealed to me by the One Who knows all the mysteries of the heavens and the earth. Indeed, He is the most Forgiving and the most Merciful."
Say: ‘It has been revealed by the One Who has the full knowledge of the secrets of the heavens and earth. Indeed, He is Oft-Forgiving, Most Merciful ‘.
Say to them: "This Quran is a divine discourse revealed to man from the realm of heaven; it is sent down by Him Who is Omniscient of the mysteries of the heavens and the earth. He has always been Ghafurun (Forgiving), and Rahimun (Merciful)."
Say: “He sent it down, Who knows the secrets concealed in the Heavens and the Earth. He is Forgiving, Kind.”
Say, ˹O Prophet,˺ “This ˹Quran˺ has been revealed by the One Who knows the secrets of the heavens and the earth. Surely He is All-Forgiving, Most Merciful.”
Say: it has been revealed by Him who knows the secrets of the heavens and the earth, for He is forgiving and merciful.
Say: ‘It is revealed by Him who knows the secrets of the heavens and the earth. He is surely forgiving and compassionate.‘
Say, "This was revealed by the One who knows the Secret in the heavens and the earth. He is Forgiving, Most Merciful."
Say, "It has been sent down by Him who knows [every] secret within the heavens and the earth. He is ever-forgiving and Merciful-to-all."
Say, “It has been sent down by Him who knows [every] secret within the heavens and the Earth. He is the Most Forgiving, the Mercy Giver.”
Say, “It was sent down by the one who knows the Secret in the skies and the earth. Surely, He is ever Forgiver, Merciful.”
Say: 'He sent it down Who knows the secrets in the heavens and the earth. Verily He is ever Forgiving, Merciful'
Say: 'This [Qur'Än] is bestowed from on high by Him who knows the secrets of the heavens and the earth. He is indeed Much-Forgiving, Merciful.'
Say, "He Who knows all the mysteries of the heavens and the earth has revealed it to me. He is Forgiving, Merciful." (May He forgive you for saying this)
Say: He has revealed it Who knows the secret in the heavens and the earth; surely He is ever Forgiving, Merciful
Say, `HE, Who knows every secret of the heavens and the earth, has revealed it. Verily, HE is the Most Forgiving, Merciful.
Say, “He has sent it down Who knows what is secret in the heavens and on the earth. Truly He is Forgiving, Merciful.
Say: "(The Quran) was sent down by Him Who knows the Secret in the heavens and the earth: Surely, He is Often Forgiving (Ghafoor), Most Merciful (Raheem)
Respond, “It was revealed by He who knows the secrets of the heavens and the earth. Indeed, He is Forgiving, Merciful.”
Say, 'It was revealed by He who knows the Secret in the heavens and the earth. He is always Forgiving and Merciful.'
Say, [O Muhammad], "It has been revealed by He who knows [every] secret within the heavens and the earth. Indeed, He is ever Forgiving and Merciful."
Say, 'He sent it down who knows the secret in the heavens and the earth; indeed, He is forgiving, compassionate.'
Say: "The (Qur'an) was sent down by Him who knows the mystery (that is) in the heavens and the earth: verily He is Oft-Forgiving, Most Merciful."
Say: "The (Qur'an) was sent down by Him who knows the mystery (that is) in the heavens and the earth: verily He is Oft-Forgiving, Most Merciful."
وَقَالُوا۟ مَالِ هَـٰذَا ٱلرَّسُولِ یَأۡكُلُ ٱلطَّعَامَ وَیَمۡشِی فِی ٱلۡأَسۡوَاقِ لَوۡلَاۤ أُنزِلَ إِلَیۡهِ مَلَكࣱ فَیَكُونَ مَعَهُۥ نَذِیرًا ٧
They also say, ‘What sort of messenger is this? He eats food and walks about in the marketplaces! Why has no angel been sent down to help him with his warnings
And they say: “Why does this Messenger (Muhammad) eat food, and walk about in the markets (like ourselves)? Why not an angel is sent down to him to be a Warner with him?
And they say: what aileth this apostle: he eateth food and walketh about the market-places: wherefore is not an angel sent down unto him, so thathe may be along with him a warner
But they say: "What sort of prophet is this who eats food and walks the market places? Why was no angel sent to him to act as admonisher with him
They said, “What kind of a Rasul is he? He eats food and walks about in the markets... Shouldn’t an angel have been sent to him, accompanying him as a warner?”
They say, ´What is the matter with this Messenger, that he eats food and walks in the market-place? Why has an angel not been sent down to him so that it can be a warner along with him?
And they say, ‘What sort of apostle is this who eats food and walks in the marketplaces? Why has not an angel been sent down to him so as to be a warner along with him?’
Again, they say: "What sort of Messenger is this? He eats food and goes about in market-places (like any other mortal). Why is an angel not sent down to him so that he may act as a warner in his company (and help him to persuade the people)?"
They say, `What sort of a Messenger is this that he even eats food and (also) goes about in the market-places? Why has no angel been sent down to him that he may (help him and) be a warner along with him
They also say, 'What ails this Messenger that he eats food, and goes in the markets? Why has an angel not been sent down to him, to be a warner with him
And they say: “What is with this messenger that he eats food and he walks in the markets (and streets), why has an angel not sent down to him to be a warner with him,
And they say: “What kind of Prophet is Mohammad who eats and goes to the market like all of us? Why has not an Angle been sent down with him to make people at awe as a helper in his mission?”
And they say, “What sort of a messenger is this, who eats food, and walks through the streets? Why has not an angel been sent down with him to warn us
And they said, “What sort of messenger is this who eats food and walks in marketplaces? If only an angel had been sent down to him to be a warner alongside him,
And they say, 'What ails this prophet that he eats food and walks in the markets?- unless there be sent down to him an angel and be a warner with him ...
And they said, “What is the matter with this (Noble) Messenger, that he eats food and walks in the markets? Why was not an angel sent down along with him, to give warning along with him?”
And they said, “What manner of a messenger is this who eats the food and walks in the markets? If only an angel was sent down upon him to be a warner with him
And they say, what kind of apostle is this? He eateth food, and walketh in the streets, as we do: Unless an angel be sent down unto him, and become a fellow preacher with him
And they say, "What ails this messenger that he eats food and walks in the markets? Why is not an angel sent down unto him, to be a Warner with him...
They also say: 'How is it that this Messenger eats food and walks about the markets? Why has no angel been sent down with him to warn us
And they say, "What sort of apostle is this? He eateth food and he walketh the streets! Unless an angel be sent down and take part in his warnings
And they said: “What (has gone wrong) with this Messenger? He eats food and walks on the roads. Why not an angel has been sent down unto him so that he becomes a warner alongwith him
And they said: What Messenger is this that he eats food and walks in the markets? Why was an angel not caused to descend to him to be a warner with him?
They say, “What sort of messenger is this? He eats food and walks among the markets. Why has an angel not been sent down to him to help him give warning?
And they say: "What sort of Messenger is he who eats food and walks through the streets? Why has no angel been sent down with him to threaten the disbelievers
They say, "What sort of a Messenger is he that he eats food and moves about in the streets? Why has not an angel been sent down to accompany him and threaten (the disbelievers)
And they say: What a Messenger is this? He eats food and goes about in the markets. Why has not an angel been sent down to him to be a warner with him
Say, "He Who knows the secrets of the skies and the earth has sent it down. He is certainly Protectively Forgiving, Merciful."
And they say, "What kind of a Messenger is this who eats food and roams in the marketplaces!? Why has no angel been sent down with him to warn us?"
And they say: ‘What is the matter with this Messenger (blessings and peace be upon him)? He eats food and walks about in the marketplaces. Why has an angel not been sent down to him that he might (join) him as a Warner
And they said: "What is with this messenger that he eats the food and walks in the market places If only an Angel were sent down to him so that he would jointly be a warner."
And they said: "What is with this messenger that he eats the food and walks in the market places? If only an angel were sent down to him so that he would jointly be a warner."
And they said: "What is with this messenger that he eats the food and walks in the market places? If only an angel were sent down to him so that he would jointly be a warner."
And they said: "What to that (what is the matter) the messenger, he eats the food and walks in the markets, if only an angel was descended to him, so he (the angel) becomes a warner with him."
Yet they say: What sort of apostle is this [man] who eats food [like all other mortals] and goes about in the market places? Why has not an angel [visibly] been sent down unto him, to act as a warner together with him?”
And they have said, "What is it with this Messenger that he eats food and walks in the markets? Had there not been an Angel sent down to him, so that he would be a warner with him
And they say: What aileth this messenger (of Allah) that he eateth food and walketh in the markets? Why is not an angel sent down unto him, to be a warner with him
They say, "Why does this Messenger eat food, and walk in the streets? Why has not an angel been sent to him so that they could preach the message together
They said, .What sort of messenger is this who eats food and walks in the markets? Why is it that an angel has not been sent down to him who would have been a warner along with him
They say: "What kind of ‘Messenger’ is this? He eats food and goes about in marketplaces. Why is not an ‘Angel’ sent down to him to be a herald with him?
They say, "What sort of messenger is this? He eats food and moves about in the bazaars. Why wasn´t an angel sent down with him to be a co-warner?"
They say: ‘What kind of Messenger is this who eats food and goes about in marketplaces?. Why has not an Angel sent down to him to be a herald with him?
And they foolishly say: "What kind of a Messenger is this who eats food and moves about and comes and goes from place to place on foot!" "if only an angel be sent down to accompany him and share his duty and help him accomplish his purpose of warning people against infidelity."
They said, “What kind of messenger is this who eats food and walks about in the market? If an angel was sent with him as a warner, then we would believe;
And they say ˹mockingly˺, “What kind of messenger is this who eats food and goes about in market-places ˹for a living˺? If only an angel had been sent down with him to be his co-warner,
And they say: what is the matter with this messenger that he eats food and walks in the market? Why was not an angel sent to him to be a warner with him?
They also say: ‘How is it that this apostle eats food and walks about the market-squares? Why has no angel been sent down to him to give warning with him
And they said, "How come this messenger eats the food and walks in the markets? If only an angel could come down with him, to serve with him as a preacher!"
And they also say, "What sort of messenger eats food and walks in the markets? Should not at least an angel have been sent down to him, to help him with his warning?"
And they also say, “What sort of messenger eats food and walks in the markets? Should not at least an angel has been sent down to him, to help him with his warning?”
And they said, “What is this messenger, who eats food, and walks in the marketplaces? If only an angel was sent down to him, so be with him a warner.”
And they say: 'What sort of a Messenger is this that he eats food and he walks about in the markets? Why has not an angel been sent down to him, to be a warner with him
They also say: 'What sort of messenger is this, who eats food and goes about in the market- places? Why has not an angel been sent down to him to give warning alongside him?
Yet they say, "What sort of Messenger is this who eats food and goes about in the market-places? Why is not an angel sent down to him to act as a Warner together with him?"
And they say: What is the matter with this Messenger that he eats food and goes about in the markets; why has not an angel been sent down to him, so that he should have been a warner with him
And they say, `What sort of Messenger is this that he eats food, and walks in the streets? Why has not an angel been sent down to him that he might be a warner with him
And they say, “What ails this Messenger, who eats food and walks in the markets? Why is there not an angel sent down unto him to be a warner with him
And they say: "What sort of a messenger is this, who eats food, and walks in the streets? Why has an angel not been sent down to him to give warning and guidance with him
They ask, “What sort of messenger is this, who eats food and walks in the markets? Why wasn’t an angel sent down to be a warner alongside him?”
And they say, 'What sort of messenger is this, who eats food, and walks in the marketplaces? If only an angel was sent down with him, to be alongside him a warner.'
And they say, "What is this messenger that eats food and walks in the markets? Why was there not sent down to him an angel so he would be with him a warner
And they say, 'What ails this messenger, he eats the food and he walks in the markets? Unless there is sent down to him an angel and he be a warner with him.
And they say: "What sort of an apostle is this, who eats food, and walks through the streets? Why has not an angel been sent down to him to give admonition with him
And they say: "What sort of a messenger is this, who eats food, and walks through the streets? Why has not an angel been sent down to him to give admonition with him
أَوۡ یُلۡقَىٰۤ إِلَیۡهِ كَنزٌ أَوۡ تَكُونُ لَهُۥ جَنَّةࣱ یَأۡكُلُ مِنۡهَاۚ وَقَالَ ٱلظَّـٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلࣰا مَّسۡحُورًا ٨
Why has he not been given treasure or a garden to supply his food?’ and the evildoers say, ‘The man you follow is simply under a spell.’
Or why has not a treasure been granted to him, or why has he not a garden from where he could eat?” The wrongdoers say: “You follow none but a man bewitched.”
Or, whereforeis not there cast down unto him a treasure or he has a garden whereof he may eat! And the wrong-doeray: ye follow only a man bewitched
Or a treasure should have been given to him, or he should have had an orchard from which he could eat." And these wicked people say: "You only follow a man ensorcelled."
“Or shouldn’t he have been given a treasure or a garden with exclusive produce...” The wrongdoers spoke among each other saying, “You are following a man who is bewitched.”
Why has treasure not been showered down on him? Why does he not have a garden to give him food?´ The wrongdoers say, ´You are merely following a man who is bewitched.´
Or, ‘[Why is not] a treasure thrown to him, or [why does] he [not] have a garden from which he may eat?’ And the wrongdoers say, ‘You are just following a bewitched man.’
Or: "Why is a treasure not cast down upon him from the heaven (so that he should no longer need to go about in market-places to earn a living)?" Or: "Why does he not have a garden (granted to him miraculously) to obtain his food from?" And so these wrongdoers say (to the believers): "You are following only a man bewitched!"
`Or a treasure should have been sent to him or there should have been a garden from which he might eat.' Not only that, these unjust people say, `You follow none but a (mere) man who is given food.
Or why is not a treasure thrown to him, or why has he not a Garden to eat of?' The evildoers say, 'You are only following a man bewitched!
or a treasure is not given to him, or there is no garden for him to eat from it?” And the wrongdoers say: “You are only following a bewitched man.”
Or, “How come God has not sent him a treasure from the Heaven or an earthly garden to provide his needs?” The unbelievers than arrive to the conclusion that: “You are following the one who is a cast spelled over.”
“Or why has not a treasure been bestowed on him, or why does he not have a garden for enjoyment?” The wrongdoers say, “You follow none other than a mad man.
or if a treasure were to be cast to him, or if he had a garden from which he eats.” And the unjust ones said, “Youpl are only following a bewitched man.”
Or there be thrown to him a treasury or he have a garden to eat therefrom .... !' and the unjust say, 'Ye only follow an infatuated man.
“Or that he should have obtained a hidden treasure, or should have had a garden from which to eat”; and the unjust said, “You do not follow but a man under a magic spell.”
or if only a treasure is bestowed upon him or if there is a garden for him where he eats from.” And those who have wronged their own souls said, “You are following but a man who is bewitched.”
or unless a treasure be cast down unto him; or he have a garden, of the fruit whereof he may eat; we will not believe. The ungodly also say, ye follow no other than a man who is distracted
Or a treasure thrown down unto him, or why has he not a garden to eat from....?" And the unjust say, "You only follow a man bewitched (or obsessed)."
Or, why has no treasure been thrown to him, or a garden for him to eat from? ' And the harmdoers say: 'The man you follow is surely bewitched.
Or a treasure be thrown down to him, or he have a garden that supplieth him with food . . ." and those unjust persons say, "Ye follow but a man enchanted."
Or (why not) has been dropped unto him a treasure, or becomes for him an orchard he may eat thereof?” And the transgressors said: “You follow not but an adult male — bewitched (i.e., under effect of sorcery and magic).”
Or why is not a treasure cast down to him or why is there not a garden for him so that he may eat from it? And the ones who are unjust said: You follow nothing but a bewitched man.
Or, why has a treasure not been bestowed upon him. Or, why does he not have a garden from which to eat?” The wicked say, “You follow only a man who is bewitched.”
Why has he not been given a treasure or at least a garden from which he could eat?" And these wicked people further say: "You are only following a man who is bewitched."
Or why has not at least a treasure been sent down for him or a garden given to him for (easy) sustenance?" And the wicked people say, "You are following a man bewitched."
Or a treasure given to him, or a garden from which to eat? And the evildoers say: You follow but a man bewitched
And they say, "What is (wrong with) this messenger, he eats food and walks in the markets? Why has not an angel been sent down to him so that he could be a warner along with him?
"Or no treasure been sent down to him, or no garden been provided to him from which to eat?" The wrongdoers further say, "You are not following but a man bewitched!"
Or a treasure should have been sent down to him, or (at least) he should have owned a garden so that he might eat (of its income).’ And the wrongdoers say (to the Muslims): ‘You are following but a man spellbound.
"Or that a treasure is given to him, or that he has a paradise that he eats from." And the wicked said: "You are but following a man bewitched!"
"Or that a treasure is given to him, or that he has a paradise that he eats from." And the wicked said: "You are but following a man bewitched!
Or that a treasure is given to him, or that he has a paradise that he eats from. And the wicked said: "You are but following a man bewitched!"
Or a treasure be thrown to him, or a treed garden/paradise be for him, he eats from it. And the unjust/oppressive said: "That you follow except a bewitched/enchanted man."
Or: “[Why has not] a treasure been granted to him [by God]?” Or: “He should [at least] have a [bountiful] garden, so that he could eat thereof [without effort]!” And so these evildoers say [unto one another], “If you were to follow [Muhammad, you would follow] but a man bewitched!”
Or (had there been) a hoarding (i.e., a treasure) cast down to him, or (had) there been to him a garden to eat of?" And the unjust (people) have said, "Decidedly you are only closely following a man bewitched!"
Or (why is not) treasure thrown down unto him, or why hath he not a paradise from whence to eat? And the evil-doers say: Ye are but following a man bewitched
Why has a treasure not been laid out for him or a garden from which he could eat been given to him." The unjust ones say, "You are merely following a bewitched person"
Or a treasure should have been thrown down to him, or he should have a garden to eat from it?. And the transgressors said (to the believers,) .You are following none but a bewitched man
Or (why) has not a treasure been sent down upon him from the heaven? Or why has he not a garden whereof he may eat?" Those who are grossly unfair and morally wrong say: “You follow but a bewitched man!”
"Else, why was he not presented with a treasure? Why is it that he has no orchard to enrich him?" These unjust people remark, "You are merely following a crazy man."
Or (why) has not a treasure been sent down upon him from the heaven? Or why has he not a garden whereof he may eat?" Those who have voluntarily and consciously abandoned Faith in favour of their own whims say: ’You follow none other than a man bewitched’.
"Or a treasure were sent down to him from heaven or an orchard put in his possession to use as a source of food. This is besides the allegation of the wrongful who say to those who think alike: "You simply follow a man who has witchcraft on his lips and you foolishly hang on to them."
or if some treasure came down to him, or he had an orchard for his livelihood.” The wrongdoers say, “You are following a bewitched man.”
or a treasure had been cast down to him, or he had had a garden from which he may eat!” And the wrongdoers say ˹to the believers˺, “You are only following a bewitched man.”
And why was he not given a treasure or owns a garden to eat from it. And the wrongdoers say: you only follow a deranged man.
Why has no treasure been given him, no garden to provide his sustenance?‘ And the wrongdoers say: ‘The man you follow is surely bewitched.‘
Or, "If only a treasure could be given to him!" Or, "If only he could possess an orchard from which he eats!" The transgressors also said, "You are following a bewitched man."
Or, "Why hasn't he been given a treasure?" Or, "Why he does not have a garden from which he eats?" And the unjust say, "The man you follow is simply bewitched."
Or, “Why hasn’t he been given a treasure?” Or, “Why does he not have a garden from which he eats?” And the unjust say, “The man you follow is simply bewitched.”
Or, “If only a treasure was thrown to him.” Or “If only for him a paradise, from which he eats.” And the oppressors said, “Surely you follow none except a man bewitched.”
Or why has not a treasure been bestowed on him, or why has he not a garden to eat of it?' And the unjust say: 'You follow none other than a man bewitched'
Or why has not a treasure been granted to him? Or he should have a garden to provide his sustenance.' The wrongdoers say: 'The man you follow is certainly bewitched.'
"Or why has not a treasure been bestowed on him, or why has he not a garden for enjoyment?" The wicked say, "You are but following a man bewitched!"
Or (why is not) a treasure sent down to him, or he is made to have a garden from which he should eat? And the unjust say: You do not follow any but a man deprived of reason
`Or a treasure should have been sent down to him, or he should have had a garden to eat therefrom.' And the wrongdoers say, `You follow but a man bewitched.
or no treasure cast unto him, or no garden for him from which to eat?” And the wrongdoers say, “You follow naught but a man bewitched.
"Or (why) has a treasure not been granted to him, or why has he (not) a garden for enjoyment?" The wicked say: "You follow no one other than a man under spell."
Or they ask, “Why wasn’t a treasure dropped on him?” Or, “Why doesn’t he have a garden from which he eats?” The wrongdoers also say, “You are only following a man who is bewitched.”
Or, 'If only a treasure was dropped on him.' Or, 'If only he had a garden from which he eats.' The evildoers also say, 'You are following but a man under spell.'
Or [why is not] a treasure presented to him [from heaven], or does he [not] have a garden from which he eats?" And the wrongdoers say, "You follow not but a man affected by magic."
Or there is thrown to him a treasure, or there is for him a garden which he eats from.' And the wrongdoers said, 'You follow not except a man bewitched.'
"Or (Why) has not a treasure been bestowed on him, or why has he (not) a garden for enjoyment?" The wicked say: "Ye follow none other than a man bewitched."
"Or (Why) has not a treasure been bestowed on him, or why has he (not) a garden for enjoyment?" The wicked say: "Ye follow none other than a man bewitched."
ٱنظُرۡ كَیۡفَ ضَرَبُوا۟ لَكَ ٱلۡأَمۡثَـٰلَ فَضَلُّوا۟ فَلَا یَسۡتَطِیعُونَ سَبِیلࣰا ٩
See what they think you are like! They have gone astray and cannot find the right way
See how they apply examples to you! As they have gone astray and they cannot find a Right Way.
Behold how they propound similitudes for thee! so they have strayed and cannot find a way
Just see what comparisons they bring up for you! They are lost and cannot find the way
Look how they went astray because of the comparisons (incorrect evaluations) they made to you! They can no longer find a way out!
See how they make comparative judgements about you. They are misguided and cannot find the way.
Look, how they draw comparisons for you; so they go astray, and cannot find the way
See how strangely they invent comparisons about you. They have so strayed and are no longer able to find a way (to the truth). excus
Look, what fantastic stories they concoct with regard to you! It is therefore that they have gone astray and are unable to find a way
Behold, how they strike similitudes for thee, and go astray, and are unable to find a way
See how they gave examples about you, they are lost and they cannot find a way.
See Mohammad how they called you all kind of names! In account of this mean attitude of theirs, they will never find the right path
See what kinds of comparisons they make for you, but they have gone astray, and never will they be able to find a way
Looksg how they have set forth parables for you and gone astray, so they cannot find a way.
See how they strike out for thee parables, and err, and cannot find a way
O dear Prophet (Mohammed – peace and blessings be upon him) see how they invent examples for you - they have therefore gone astray, unable find a road
See how they set the similitudes for you, therefore they have gone astray so they cannot find a way.
Behold, what they liken thee unto. But they are deceived; neither can they find a just occasion to reproach thee
See how they coin similitudes for you, so that they are all astray and cannot find a way
See how they strike examples for you, surely they have gone astray and are unable to find a way
See what likenesses they strike out for thee! But they err, and cannot find their way
See how they have brought forth for you similitudes, so they have gone astray, so they have no capacity (to find out the) Path
Look on how they propounded for thee parables for they went astray and are not able to find a way.
See what comparisons they make for you. They have gone astray. They will never be able to find a way.
See what sort of examples they apply to you! Because they are lost and cannot find the way to refute the truth of Tawhid and life after death
Just see what strange arguments they bring forward with regard to you! They have gone so far astray that they cannot charge any thing against you
See what parables they set forth for thee -- they have gone astray, so they cannot find a way
Or (why has not) a treasure been thrown down to him or (why is there no) garden for him from which he could eat?" And those who are unjust say, "You follow none but a man under the influence of magic."
See what kind of attributes they expect you to have. They have thus gone astray and cannot find the right way
(O Esteemed Beloved!) Just see what sort of comparisons they utter for you! So they have gone astray and cannot find any path (to guidance)
See how they cited the examples for you, for they have strayed, and they cannot find a path
See how they put forth the examples for you; they have strayed, and they cannot find a path
See how they put forth the examples for you; they have strayed, and they cannot find a path.
See how they gave to you the examples/proverbs, so they were misguided, so they are not being able (of) a way/path
See to what they liken thee, [O Prophet, simply] because they have gone astray and are now unable to find a way to the truth]
Look how they strike similitudes for you, so they have erred away; then they are unable to (find) a way
See how they coin similitudes for thee, so that they are all astray and cannot find a road
Look at their various views about you! They have gone astray and are not able to find the right path
See how they coined similes for you, so they have gone astray and cannot find a way
See how they set forth parables for you. But they have gone astray, and they never be able to find a way.
See! How they throw insults at you, and thus lead themselves astray! They are not able to find their way
See how they set forth parables for you, so they have deviated from the path of truth and are unable to find a way.
Look how they describe you O Muhammad in -irrelevant- similies reflecting deviation of mind and thought that they are unable to strike on the path of truth guiding into all truth
Look what examples they make of you! They have gone astray, and they cannot find a straight path.
See ˹O Prophet˺ how they call you names! So they have gone so ˹far˺ astray that they cannot find the ˹Right˺ Way.
See how they coin likenesses for you and go astray and can´t find a way.
See what epithets they bestow upon you!³ They have gone astray and cannot return to the true path
Note how they called you all kinds of names, and how this led them astray, never to find their way back.
Look at the examples they are using to describe you, [Prophet] but they have strayed and now cannot find their way.
Look at the examples they are using to describe you, [Prophet], but they have strayed and now cannot find their way.
Observe how they cited the examples for you. So, they strayed, so they could not find a pathway.
Behold, how they strike similitudes for you, but they have gone astray, so they shall not be able to find a way (to the truth)
See to what they liken you. They have certainly gone astray and are unable to find a way back [to the truth].
See what sort of examples they apply to you! They have strayed far too much to find a way
See what likenesses do they apply to you, so they have gone astray, therefore they shall not be able to find a way
See how they coin similitudes for thee ! Thus they have gone astray and cannot find a way
Look how they set forth descriptions of thee, and then go astray and cannot find a way
See what types of comparisons they make for you! But they have gone away from the right, and they will never be able to find a way
See how they make comparisons for you; they are astray and can’t find a way.
Look how they invent examples for you. They have gone astray, and cannot find a way
Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way
See how they strike the similitudes for you and err and cannot find a way.
See what kinds of comparisons they make for thee! But they have gone astray, and never a way will they be able to find
See what kinds of comparisons they make for thee! But they have gone astray, and never a way will they be able to find
2
Truth of Warning
تَبَارَكَ ٱلَّذِیۤ إِن شَاۤءَ جَعَلَ لَكَ خَیۡرࣰا مِّن ذَ ٰلِكَ جَنَّـٰتࣲ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ وَیَجۡعَل لَّكَ قُصُورَۢا ١٠
Exalted is He who can, if He wishes, give you better things than these: Gardens graced with flowing streams, and palaces too
Blessed is He Who, if wishes, will assign you better than that: gardens under which rivers flow and will assign you palaces (in Paradise).
Blest is He Who, if He willed, shall appoint for them something better than that: gardens whereunder the rivers flow, and appoint for them palaces
Blessed be He who, if He pleased, could give you better than that, -- gardens with rivers flowing by; and make palaces for you
Exalted is He who, if He wills, can give you better things than this; who can form Paradises underneath which rivers flow and make palaces for you.
Blessed be He who, if He wishes, will grant you better than that: Gardens with rivers flowing under them; and He will grant you Palaces.
Blessed is He who will grant you better than that if He wishes —gardens with streams running in them, and He will make for you palaces
Blessed and Supreme is He Who, if He wills, can grant you (O Messenger) better than all that (they propose): gardens through which rivers flow, and grant you palaces
Blessed is He Who is pleased to assign to you (at the time of the Final victory of the Muslims) better than that (garden they devise for you) gardens (of Mesopotamia) served with running streams (rivers like Euphrates, Tigris and Jihun and Sihun), and will also assign to you palaces (of the Persian and Byzantine Emperors, and also the treasures of Chosroes and Caesars would be placed at your feet)
Blessed be He who, if He will, shall assign to them better than that -- gardens underneath which rivers flow, and he shall assign to thee palaces
Blessed is the One Who gives you better than that if He wants, gardens which rivers flow through them and He gives you palaces.
Honored in worship is God, that if he decides, will give you much more than what makes them at awe: gardens with running rivers in it and splendid mansions
Blessed is He Who, if that were His will, could give you better things than those. He could give you gardens with rivers flowing through them, and palaces
Supremely Blessed be the One Who, if He so willed, would provide yousg with better than that—Gardens beneath which rivers flow—and make for you palaces.
Blessed be He who, if He please, can make for thee better than that, gardens beneath which rivers flow, and can make for thee castles
Most Auspicious is He Who, if He wills, may make it much better for you - Gardens beneath which rivers flow, and may create high palaces for you
Blessed is He who if He so willed would have made for you better than that, gardens under which the rivers flow, and would have made for you palaces.
Blessed be He, who, if He pleaseth, will make for thee a better provision than this which they speak of, namely, gardens through which rivers flow: And He will provide thee palaces
Blessed is He Who, if He will, can make for you better than all that - Gardens beneath which rivers flow - and can make for you castles (mansions, palaces)
Blessed be He who, if He wills, can assign you better things than these; gardens underneath which rivers flow, and He shall assign for you palaces
Blessed be He who if he please can give thee better than that of which they speak - Gardens, 'neath which the rivers flow: and pavilions will He assign thee
Blessed became He! If He thought proper, He sanctioned for you better than this — orchards, flow underneath them rivers, and He will assign you palaces (as delights in Paradise)
Blessed be He Who, had He willed, assigned for thee better than that, Gardens beneath which rivers run and He will assign for thee palaces.
Blessed is He who, if it is His will, can give you better than that. [He can give you] gardens beneath which rivers flow. He can give you palaces.
Blessed is He, Who, if He wills, could give you much better things than what they propose for you: not one but many gardens beneath which rivers flow; and make for you palaces too
Highly blessed is He, Who, if He wills, could give you much more and better things than what they propose for you: (Not one but) many gardens, beneath which rivers flow; and big castles
Blessed is He Who if He please, will give thee what is better than this: Gardens wherein flow rivers. And He will give thee palaces
See how they set forth similitude’s for you. Thus they have gone astray, therefore they will not be able to find the way.
Blessed is He who can give you, if He wills, better things than that: gardens under which rivers flow. And He can provide palaces for you
Most Blessed is He. If He pleases, He can produce gardens for you (far) better than these (here in the world) beneath which streams flow, and raise for you magnificent palaces (but these are not the conditions for a Prophet and Messenger)
Blessed is the One who if He wishes can make for you better than that. Paradises with rivers flowing beneath them, and He will make for you palaces
Blessed is the One who if He wishes can make for you better than that. Gardens with rivers flowing beneath them, and He will make for you palaces
Blessed is the One who if He wishes can make for you better than that. Gardens with rivers flowing beneath them, and He will make for you palaces.
Blessed (is) who, if He willed/wanted He made/created for you better than that, treed gardens/paradises, the rivers/waterways run/flow from below/beneath it, and He makes/puts for you castles/palaces
Hallowed is He who, if it be His will, shall give thee something better than that [whereof they speak] - gardens through which running waters flow - and shall assign to thee mansions [of bliss in the life to come]
Supremely Blessed is He Who, in case He decides, will make for you a more charitable (i.e., better) (thing) than that- gardens from beneath which rivers run-and He will make for you palaces
Blessed is He Who, if He will, will assign thee better than (all) that - Gardens underneath which rivers flow - and will assign thee mansions
Blessed is He who could give you palaces and gardens wherein streams would flow, far better than what they want you to have
Glorious is the One who, if He so wills, would give you better than that - gardens beneath which rivers flow, and would give you palaces
Most Blessed is the One Who, if He willed, He could easily give better than all that - gardens under which rivers flow- and will assign to you mansions.
Blessed is the One Who, if He wants, can grant you a much better garden than that, like the gardens with streams running right through. He can build you palaces
Most Blessed is the One Who, if He willed, He could easily give better than all that - gardens under which rivers flow- and will assign to you mansions.
Blessed be He and exalted are His glorious attributes Who is Omnipotent enough to provide you if He will with what is far better than that they describe -gardens beneath which-rivers flow- and to confer on you gratuitously ownership of palaces
Blessed is He Who will grant you better than that when He wants; gardens beneath which rivers flow and luxurious palaces
Blessed is the One Who—if He wills—can give you far better than ˹all˺ that: gardens under which rivers flow, and palaces as well.
Exalted is He who, if He pleases, will give you better than that: gardens through which rivers flow, and will give you castles.
Blessed be He who, if He wills, can make for you better things than these; Gardens watered by running brooks; and He can make palaces for you
Most blessed is the One who can, if He wills, give you much better than their demands - gardens with flowing streams, and many mansions.
Blessed is He Who, if He wishes, can give you [Prophet] better than these; Gardens with rivers flowing through them and can grant you palaces.
Blessed is He Who, if He wishes, can give you [Prophet] better than these; Gardens with rivers flowing through them and can grant you palaces.
Blessed is the one who, if He willed, set up for you a goodness than that, paradise beneath which the rivers are running, and He set up palaces for you.
Blessed is He Who, if that were His will, could give you better (things) than all that, gardens beneath which rivers flow, and He will give you palaces
Blessed is He who, if it be His will, shall give you better things than these; gardens through which running waters flow, and shall give you palaces too.
Blessed is He Who can Will for you far better than all that, Gardens with flowing rivers and assign you beautiful palaces
Blessed is He Who, if He please, will give you what is better than this, gardens beneath which rivers flow, and He will give you palaces
Blessed is HE Who, if HE please, will assign to thee better than all that - gardens through which streams flow - and will also assign to thee palaces
Blessed is He Who, if He will, shall appoint for thee what is better than that—Gardens with rivers running below, and He will appoint for thee palaces
He is the blessed (One) Who, if it was His Will, could give you better (things) than those— Gardens under which rivers flow; And He could give you palaces (to live in)
Blessed is He, who, if He wills, can give you better than that: Gardens through which rivers flow, and He will give you palaces.
Blessed is He who, if He wills, can provide you with better than that—gardens beneath which rivers flow—and He will give you palaces
Blessed is He who, if He willed, could have made for you [something] better than that - gardens beneath which rivers flow - and could make for you palaces
Blessed is the one who, if He wills, He will make for you better than that, gardens beneath which the rivers flow, and will make for you palaces.
Blessed is He who, if that were His will, could give thee better (things) than those,- Gardens beneath which rivers flow; and He could give thee palaces (secure to dwell in)
Blessed is He who, if that were His will, could give thee better (things) than those,- Gardens beneath which rivers flow; and He could give thee palaces (secure to dwell in)
بَلۡ كَذَّبُوا۟ بِٱلسَّاعَةِۖ وَأَعۡتَدۡنَا لِمَن كَذَّبَ بِٱلسَّاعَةِ سَعِیرًا ١١
It is actually the coming of the Hour that they reject: We have prepared a blazing fire for those who reject the Hour
Nay, they deny the Hour (the Day of Resurrection), and We have prepared for those who deny the Hour, a flaming fire (hell).
Aye! they belie the Hour; and We have gotten ready for him who belieth the Hour a Flame
Yet they reject the Hour as untrue. We have prepared a Fire for those who deny the Resurrection
But they denied the Hour (their eternal life to commence ensuing death)... And We have prepared a blazing fire for those who deny the consequences of that Hour.
But instead, they deny the Hour; and We have prepared a Searing Blaze for those who deny the Hour.
Rather they deny the Hour, and We have prepared a Blaze for those who deny the Hour
But they deny the Last Hour (and this is why they invent such pretexts for their denial of your call. However,) We have prepared a Blaze for whoever denies the Last Hour
Nay, (the real fact is) they (- the disbelievers) cry lies to the Hour (of the evil doom of the disbelievers and final victory of the Muslims) and We have in store a blazing hell for him who cries lies to the Hour
Nay, but they cry lies to the Hour; and We have prepared for him who cries lies to the Hour a Blaze
No, but they denied the Hour and We have prepared a burning fire for anyone who denies the Hour.
The unbelievers, thus, have denied the upcoming Hour of the judgment. A blazing fire is prepared for them when that Hour arrives
No, they deny the hour of the judgment to come, but We have prepared a blazing fire for those who deny the Hour
Rather, they have considered the Hour to be a lie, and We have prepared a blaze for those who have disbelieved in the Hour.
Nay, but they call the Hour a lie; but we have prepared for those who call the Hour a lie a blaze
In fact they deny the Last Day; and We have kept prepared a blazing fire for those who deny the Last Day
Nay! They have belied the hour and We have prepared a blazing fire for anyone who belies the hour.
But they reject the belief of the hour of judgment, as a falsehood: And We have prepared for him, who shall reject the belief of that hour, burning fire
Nay, but they deny the coming of the Hour, and for those who deny the Hour We have prepared a blaze
No, they belied the Hour. We have prepared for him who belied the Hour a Blaze
Aye, they have treated the coming of "the Hour" as a lie. But a flaming fire have we got ready for those who treat the coming of the Hour as a lie
Nay! They have denied the Hour (i.e., the Day of Resurrection). And We have prepared for that who has denied the Hour, a Flaming Fire (in Hell)
Nay! They denied the Hour. And We made ready a blaze for whoever denied the Hour.
(The unbelievers) refute the hour, but We have prepared a blazing fire for those who deny the hour.
But in fact they deny the Hour - and for the one who denies the coming of the Hour, We have prepared a blazing fire
The fact of the matter is that these people have denied "the Hour", --And for the one who denies the coming of the Hour, We have prepared a blazing Fire
But they deny the Hour, and We have prepared a burning Fire for him who denies the Hour
Blessed is He, Who, if He wills, can make for you (something) better than that: Gardens beneath which rivers flow, and make for you palaces.
But they deny the Hour. We have prepared a blazing Fire for those who deny the Hour
But they have denied the Last Hour (as well), and for everyone who denies the Last Hour, We have prepared the blazing Fire (of Hell)
But they have denied the Hour, and We have prepared for those who deny the Hour a flaming Fire
Butthey have denied the Hour, and We have prepared for those who deny the Hour a flaming Fire
But they have denied the Hour, and We have prepared for those who deny the Hour a flaming fire.
But they denied with the Hour/Resurrection , and We prepared to who denied with the Hour/Resurrection blazing/inflaming (fire)
But nay! It is [the very coming of] the Last Hour to which they give the lie! However, for such as give the lie to [the announcement of] the Last Hour We have readied a blazing flame
Hour; and We have readied for him who cries lies to the Hour a Blaze
Nay, but they deny (the coming of) the Hour, and for those who deny (the coming of) the Hour We have prepared a flame
They deny the Hour of Doom so We have prepared for them a burning fire
But they have disbelieved the Hour (the Day of Judgment) and for those who disbelieve the Hour, We have prepared a flaming fire
But they refused to admit the existence of the ‘Hour’ (i.e. the ‘Day of Judgment’), and We have prepared a blazing inferno for those who refuse to admit the existence of the ‘Hour’.
No! In fact, they refused to believe the hour (of judgment). For the one who rejects the hour, We have prepared a blazing fire
In fact, they persistently refuse to acknowledge ( the existence of the Hour (of Reckoning). We have prepared a blazing inferno for those who deny it.
But they went further and fared worse. They denied the predetermined Final Hour. However, We have prepared for those who deny the Day of Judgement the fierce blazes of Hell
They have denied the coming of the Final Hour, and We have prepared a fiery blaze for anyone who denies the Final Hour.
In fact, they deny the Hour. And for the deniers of the Hour, We have prepared a blazing Fire.
But they deny the hour, and We have promised for one who denies the hour a fire.
Indeed, they deny the Hour. For those who deny the Hour We have prepared a Conflagration
In fact, they have disbelieved in the Hour (Day of Resurrection), and we have prepared for those who disbelieve in the Hour a flaming Hell.
Denying that there is an Hour [of resurrection] is actually their main issue. [Hence], We have prepared a blazing fire for those who deny the Hour.
Denying that there is an Hour [of resurrection] is their main issue. [Hence], We have prepared a blazing fire for those who deny the Hour.
Nay, but they falsified with the Hour, and We prepared for whom falsified with the Hour a Blaze fire.
But they deny the Hour (of Resurrection), and We have prepared a Blazing Fire for him who denies the Hour
Nay! It is the Last Hour that they deny. For those who deny the Last Hour We have prepared a blazing fire.
Nay, but they deny the oncoming Hour, and for those who deny the oncoming Hour, We have readied a Flame
But they reject the hour, and We have prepared a burning fire for him who rejects the hour
Nay, they deny the Hour, and for those who deny the Hour, WE have prepared a blazing fire
Nay, but they deny the Hour, and We have prepared a Blaze for those who deny the Hour
And for they reject the Hour (of Judgment): And We have made a blazing fire for those who falsify the Hour
They deny the Hour, and for those who deny the Hour, We prepared a scorching fire.
In fact, they have denied the Hour, and We have prepared for those who deny the Hour a Blaze
But they have denied the Hour, and We have prepared for those who deny the Hour a Blaze
Nay, they call the Hour a lie; and We have prepared for those who call the Hour a lie a blaze;
Nay they deny the hour (of the judgment to come): but We have prepared a blazing fire for such as deny the hour
Nay they deny the hour (of the judgment to come): but We have prepared a blazing fire for such as deny the hour
إِذَا رَأَتۡهُم مِّن مَّكَانِۭ بَعِیدࣲ سَمِعُوا۟ لَهَا تَغَیُّظࣰا وَزَفِیرࣰا ١٢
When it sees them from a distance, they will hear it raging and roaring
When it (hell) shall come in their sight from a far place, they will hear it’s raging and roaring.
When it beholdeth them from afar, they shall hear it raging and roaring
When (Hell) appears to them from a distance they will hear it raging and roaring
They will hear its outburst of rage and intense roar even before they enter it (while they are in the dimension of the grave).
When it sees them coming from a long way off, they will hear it seething and rasping.
When it sights them from a distant place, they will hear it raging and roaring
When the Blaze sees them (even) from a far-off place, they will hear it raging and roaring
When it (- the blazing Fire) sees them from afar, they will hear its raging and roaring
When it sees them from a far place, they shall hear its bubbling and sighing
When it (hell) sees them from a far place, they hear it raging and roaring.
When they approach from afar, the Hell will welcome them with rage while roaring with fumes
When it sees them from a place far off, they will hear its fury and its ranging sigh
When it sees them from a distant place, they hear its raging and roaring.
when it seizes them from a far-off place they shall hear its raging and roaring
When it will see them from afar, they will hear its raging and roaring
When it [the fire] sees them, they hear its angry roar and its hissing yet from a far place.
when it shall see them from a distant place, they shall hear it furiously raging, and roaring
When it sees them from a far place, they shall hear its raging and roaring
When it sees them from a far off place, they shall hear it raging and sighing
When it shall see them from afar, they shall hear its raging and roaring,
When it (i.e., the Hell) saw them from a place far and remote, they heard for it raging and roaring sound (emitting from inside it)
When it saw them from a far place, they heard it raging furiously and roaring.
When it sees them from a distant place, they will hear its fury and its raging squall.
When it shall come into their sight, from a long distance, they will hear its raging and roaring
When it will see them from afar, they will hear the sounds of its raging and roaring
When it sees them from a far-off place, they will hear its raging and roaring
No, they deny the hour of doom, and We have prepared a blazing fire for him who denies the hour of doom.
When it (the Fire) sees them from afar, they will hear it raging and roaring
When that (Fire of Hell) will be visible to them (even) from a distant place, they will hear it raging and roaring
When it sees them from a far place, they hear its raging and roaring
When it sees them from a far place, they hear it raging and roaring
When it sees them from afar, they hear its raging and roaring.
If it saw them from a far/distant place/position , they heard/listened to it a rage/anger and (the) sound of roaring fire
when it shall face them from afar, they will hear its angry roar and its hiss
When it sees them from a far place, they will hear the (furious) raging and the groaning it has
When it seeth them from afar, they hear the crackling and the roar thereof
Even if they were to see [this fire] from a distant place, they would only listen to its raging and roaring
When it will see them from a distant place, they will hear (the sounds of) its raging and breathing
When the inferno sees them from a distant place, they will hear its raging and its sighing.
As the fire catches sight of them from afar, they will hear its sighs and sounds of fury
When it sees them from a distant place, they will hear its fury and its sighing.
No sooner do they come within the range of its sight than they hear its roaring under the influence of rage, heaving sighs of woe for the evil that shall befall the
When it sees them from afar, they will hear it raging and roaring;
Once it sees them from a distance, they will hear it fuming and growling.
When it sees them from afar, they hear its fury and hissing.
From far away they shall hear it raging and roaring
When it sees them from afar, they will hear its rage and fuming.
When [Hell] sees them from a distance, they will hear its fury and roaring,
When [Hell] sees them from a distance, they will hear its fury and roaring
If it sees them from a far place, they will hear it enraging and roaring.
When it sees them from a far place, they will hear its raging and roaring
When it sees them from a far-off place, they will hear its fury and its raging sigh.
When the Flame sees them from afar they will hear its rage and its roar
When it shall come into their sight from a distant place, they shall hear its vehement raging and roaring
When it sees them from a place far-off, they will hear its raging and roaring
When it sees them from a place far off, they will hear its raging and roaring
When it sees them from a far away place, they will hear its fury and its angry roar
When it sees them from a distant place, they will hear its fury and roaring.
When it sees them from a distant place, they will hear it raging and roaring
When the Hellfire sees them from a distant place, they will hear its fury and roaring
When it sees them from a far-off place they shall hear its raging and roaring;
When it sees them from a place fAr off, they will hear its fury and its ranging sigh
When it sees them from a place fAr off, they will hear its fury and its ranging sigh
وَإِذَاۤ أُلۡقُوا۟ مِنۡهَا مَكَانࣰا ضَیِّقࣰا مُّقَرَّنِینَ دَعَوۡا۟ هُنَالِكَ ثُبُورࣰا ١٣
and when they are hurled into a narrow part of it, chained together, they will cry out for death
When chained together, they will be thrown into a narrow place thereof; they will exclaim in it for destruction (death).
And when they are flung into a strait place thereof, bound Up, they shall call therein unto death
And when they are cast within a narrow space of it chained together, they would plead for death
When they are bound (helpless) and thrown into a narrow space, they will plead for death (they will realize death is the only way out from the suffering that has befallen them).
When they are flung into a narrow place in it, shackled together in chains, they will cry out there for destruction.
And when they are cast into a narrow place in it, bound together [in chains], they will pray for [their own] annihilation
And when they are flung, chained together, into a narrow place in it, they will pray there for extinction
And when they are thrown into some narrow place of it, chained in fetters, they will call out for (total) destruction, there and then
And when they are cast, coupled in fetters, into a narrow place of that Fire, they will call out there for destruction
And when they are thrown into a tight place of it, chained together, there they call for death.
Bound together with ropes, and being whipped, they will be go through a narrow place; they wish they were dead
And when they are cast and bound together into a constricted place, they will plead to perish then and there
And when they are cast, shackled, into a tight place therein, there they plead for demise.
and when they are thrown into a narrow place thereof, fastened together, they shall call there for destruction
And when they are thrown into a narrow place in it, bound in chains, they will pray for death in it
And when they are thrown in a tight place therefrom, bound in chains, they will pray thereupon for annihilation.
And when they shall be cast bound together into a strait place thereof, they shall there call for death
And when they are thrown into a narrow place thereof, chained together, they shall pray for destruction there
And when, chained in (iron) fetters, they are cast into some narrow space of the Fire, they will call out for destruction
And when they shall be flung into a narrow space thereof bound together, they shall invoke destruction on the spot
And when they were thrown away from there to a narrow suffocating pocket, as chained (criminals), they cried then and there , (requesting) complete destruction
And when they were cast down into it, a troubling place, ones who are chained, they called for damnation.
When they are cast, bound together, into a constricted place therein, they will plead for ultimate destruction.
And when, chained together, they are flung into some narrow space, they will fervently plead for death
And when they are chained together and flung into a narrow space therein, they will begin to call for death
And when they are cast into a narrow place thereof in chains, they will there pray for destruction
When it sees them from a far off place, they will hear its fury and the sound of blazing fire.
When they are thrown into a narrow space therein, chained together, they will plead for destruction (death, so that they become oblivious to their suffering in the Fire)
And when, tightly bound (together or bound to their satans,) they will be thrown into it from some narrow place, then they will cry out for (their) destruction
And when they are cast into it from a tight crevice, in chains, they call out their remorse
Andwhen they are cast into it from a tight crevice, in chains, they call out their remorse
And when they are cast into it from a tight crevice, in chains, they call out their remorse.
And if they were thrown from it (to) a narrow/tight place/position tied to each other, at that time and place they called (for) destruction and grief
and when they are flung, linked [all] together, into a tight space within, they will pray for extinction there and then
And when they are cast in a strait place thereof, interlinked, they will call there for detriment (s). "Do not call today for one detriment
And when they are flung into a narrow place thereof, chained together, they pray for destruction there
When they are thrown, bound, into a narrow place therein, then only will they wish for their death
and when they will be thrown into a narrow place therein, while they will be chained together, they will call for death
And when they are cast into a narrow place thereof, chained together,, they will plead there for destruction.
Bound together in chains, they will wail and beg for death as they are tossed into a cramped space (in the hellfire)
And when they are cast into a narrow place thereof, chained together, they will plead there for destruction.
And when they are cast in its grim confines bound to their kind, and their feet chained to their necks they shall invoke extinction and wish they could perish
and they will be chained together and cast into a narrow pit in it; they will plead to perish.
And when they are tossed into a narrow place inside ˹Hell˺, chained together, then and there they will cry out for ˹instant˺ destruction.
And when they are thrown into a tight place there in which they are tied together, then they call for destruction.
And when, chained together, they are flung into some narrow space; they will fervently call for death
And when they are thrown into it, through a narrow place, all shackled, they will declare their remorse.
and when they are thrown, shackled together, into a narrow place therein, they will pray for death.
and when they are thrown, shackled together, into a narrow place therein, they will pray for death.
And when they are thrown among it, into a narrow place, bound, they will call therein, perditions.
And when they are cast, coupled in fetters, into a narrow place of that Fire, they will call out there for destruction.
And when, chained together, they are flung into a tight space within, they will pray for extinction there and then.
And when they are flung into a narrow space linked together in chains, they will plead for extinction there and then. (Distress of Hell is constricting while the Bliss of Paradise is Spacious (3:133)
And when they are cast into a narrow place in it, bound, they shall there call out for destruction
And when they are thrown into a narrow place thereof, chained together, they will pray there for destruction
And when they are cast bound together into a narrow place thereof, they will, there and then, call to be destroyed
And when they are thrown in, bounded together, into a tight place in there, they will plead for (their) death
When they are thrown into a narrow place, bound in chains, they will plead for annihilation there and then.
And when they are thrown into it, into a tight place, shackled, they will plead there for death
And when they are thrown into a narrow place therein bound in chains, they will cry out thereupon for destruction
And when they are thrown into a narrow place thereof, fastened together, they shall call thereof for destruction.
And when they are cast, bound together into a constricted place therein, they will pLead for destruction there and then
And when they are cast, bound together into a constricted place therein, they will pLead for destruction there and then
لَّا تَدۡعُوا۟ ٱلۡیَوۡمَ ثُبُورࣰا وَ ٰحِدࣰا وَٱدۡعُوا۟ ثُبُورࣰا كَثِیرࣰا ١٤
‘Do not cry out this day for one death, but for many.’
(They will be told): “You don’t call today for one destruction, but call for many destructions.”
Call not to-day for a single death but call for death manifold
"Do not ask for one death but many deaths on this day."
“Wish for not one death but many deaths today! (Alas, you shall not die!)”
´Do not cry out today for just one destruction, cry out for many destructions!´
[They will be told:] ‘Do not pray for a single annihilation today, but pray for many annihilations!’
(They will then be told) "Today, you will not pray to die only once, instead, you will pray to die many times, (but it will be of no avail)."
(It will be said to them,) `This is no time to call out for a single death, you had better call out for a series of deaths.
'Call not out today for one destruction, but call for many!
(They will be told:) “Today, do not call for death once but call for death many times.”
“Today, your wish will come true; not only once, you will die many times!”
“This day plead not for a single destruction. Plead to perish oft-repeatedly.
“Do not callpl for one demise today, but call for many demises.”
Call not today for one destruction, but call, for many destructions
It will be said “Do not pray this day for one death – and pray for many deaths.”
Today do not pray for only one annihilation but pray for many annihilations.
But it shall be answered them, call not this day for one death, but call for many deaths
Pray not that day for one destruction, but pray for many destructions
'Do not call out today for one destruction; call out for many destructions.
-"Call not this day for one destruction, but call for destructions many."
Do not cry this Day for one single destruction, rather cry for repeated destructions
It will be said to them: Call not today for a single damnation, but call for many damnations!
On this day, do not plead for a single destruction; plead for a continuous destruction.
But they will be told: "Do not plead for one death today, but plead for many deaths."
(Then it will be said to them:) "Do not call for one death today, but call for many deaths."
Pray not this day for destruction once but pray for destruction again and again
And when they are thrown into a narrow place thereof, linked together, there they will pray for destruction.
"Plead not this day for a single destruction, but plead for many!"
(It will be said to them:) ‘Do not call out (just) for one destruction Today but call for many more destructions.
Do not call out one remorse today, but call out many remorses
Do not call out one remorse today, but call out many a remorse
Do not call out one remorse today, but call out many a remorse.
Do not call today (for) one destruction and grief , and call (for) many destruction(s) (and) grief(s)
[But they will be told:] “Pray not today for one single extinction, but pray for many extinctions!”
and call for many destructions."
Pray not that day for one destruction, but pray for many destructions
They will be told, "Do not pray to die only once but pray to die many times."
(Then it will be said to them,) .Do not call for one death today, but call for many a death
(They will be told) “Plead not today for one destruction, but plead for many!'
"This day, do not just ask for a single death! Call for several deaths!"
Don’t plead today for one destruction, but plead for many.
But they are told: "Do not invoke extinction once but invoke it repeatedly"
“Do not plead to perish once today,” they’ll be told, “but plead to perish many times over.”
˹They will be told,˺ “Do not cry only once for destruction, but cry many times over!”
Do not call for a single destruction today, but call for many destructions.
But they will be told: ‘Do not call today for one death; call for many deaths!‘
You will not declare just a single remorse, on that day; you will suffer through a great number of remorses.
[They will be told] "Do not pray today for one death, but pray for many deaths."
[They will be told] “Do not pray today for one death, but pray for many deaths.”
“Do not call for one perdition Today but call for many perditions.
(It will be said to them:) 'Call not this day for one destruction, but call for many destructions
[But they will be told]: 'Do not pray today for one single extinction, but pray for many extinctions!'
This Day plead not for a single extinction, but plead for repeated (revivals and) extinctions. (Therein they merely survive, neither living nor dying (14:17), (20:74), (87:13)
Call not this day for one destruction, but call for destructions many
`Pray not this day for one destruction, but pray for many destructions,
“Call not this Day for one destruction, but call for many destructions!
"This Day plead not for a single death: Plead for death (that is) repeated many times!"
“Don’t plead for a single annihilation today, but plead for many annihilations.”
'Do not plead for one death today, but plead for a great many deaths.'
[They will be told], "Do not cry this Day for one destruction but cry for much destruction."
Call not today for one destruction, but call for many destructions.
"This day plead not for a single destruction: plead for destruction oft- repeated!"
"This day plead not for a single destruction: plead for destruction oft-repeated!"
قُلۡ أَذَ ٰلِكَ خَیۡرٌ أَمۡ جَنَّةُ ٱلۡخُلۡدِ ٱلَّتِی وُعِدَ ٱلۡمُتَّقُونَۚ كَانَتۡ لَهُمۡ جَزَاۤءࣰ وَمَصِیرࣰا ١٥
Say, ‘Which is better, this or the lasting Garden that those who are mindful of God have been promised as their reward and journey’s end?’
Say (them O Muhammad): “Is this (punishment in hell) better or the Paradise of Eternity which has been promised to the pious people? It will be for them as a reward and as a final destination,
Say thou: in that better or Garden of Abidence that hath been promised to the God-fearing! It shall be theirs as a recompense and a retreat
Ask them: "Is this better or a garden for everlasting abode which has been promised the pious and devout? It would be their guerdon and their destination
Say, “Is this better or the Paradise that has been promised to those who protect themselves? That Paradise is the consequence (of their life) and a place of return (to their essence).”
Say: ´Is that better, or the Garden of Eternal Life which has been promised to those who have taqwa? That is their recompense and destination.´
Say, ‘Is that better, or the everlasting paradise promised to the Godwary, which will be their reward and destination?’
Say (O Messenger): "Is this or is the Garden of life everlasting, which has been promised to the God-revering, pious, better to prefer?" It will be for them a reward and a final destination
Say, `Is this (end) better or the everlasting Paradise which is promised to those who guard against evil and which is their due reward and (ultimate) resort
Say: 'Is that better, or the Garden of Eternity, that is promised to the godfearing, and is their recompense and homecoming?
Say: “Is this better or the eternal garden that is promised to those who are cautious (of God)? It (the garden) is a reward and a destination for them.
Say: “Now, is this better or the Paradise for eternity which is promised to the righteous ones as their reward and final destination?”
Say, “Is that best, or the eternal garden promised to the righteous? For them, that is a reward as well as a goal of attainment
Saysg, “Is that better or the Garden of Eternity promised to the ones who were mindful (of God)? For them it has always been a repayment and a destiny.
Say, 'Is that better or the garden of eternity which was promised to those who fear - which is ever for them a recompense and a retreat?
Say, “Is this better or the Everlasting Gardens which are promised to those who fear? That is their reward and their outcome.”
Say, “Is that better or the garden of eternity which is promised to those who revere Allah?” For them it is a reward and a place of final ending.
Say, is this better, or a garden of eternal duration, which is promised unto the pious? It shall be given unto them for a reward, and a retreat
Say, "Is that better or the Garden of Eternity (Immortality) which is promised unto those who fear (ward off evil), which is ever a reward and a goal
Say: 'Is that better, or the Garden of Eternity which the cautious have been promised? It is their recompense and their arrival!
SAY: Is this, or the Paradise of Eternity which was promised to the God-fearing, best? Their recompense shall it be and their retreat
Say: “Is this (torment) better or the Garden of Eternity which has been promised unto the righteous? It became theirs as a reward and (as a) destination
Say: Is that better or the Garden of Infinity that was promised the ones who are Godfearing? It had been a recompense for them and a Homecoming.
Say, “Does that sound better or the eternal garden promised to the righteous? For them are a reward and a goal.
Ask them: "Which is better, this hell or the eternal paradise which the righteous are being promised, which will be the reward of their good deeds and also their final destination
Ask them "Is this (Fire) better or the everlasting Garden which has been promised to the God-fearing righteous people?" which will be the recompense of their good deeds and the final destination of their journe
Say: Is this better or the Garden Perpetuity, which the dutiful are promised? That is a reward and a resort for them
(It will be said), "This day do not pray for a single destruction but pray for many destructions."
Ask, "Is this better, or the Paradise of immortality which the pious/righteous have been promised? It is their reward and their destination."
Say: ‘Is this (a) better (state), or the (life of) eternal Paradise promised to the Godfearing? This is their reward (of deeds) and their abode
Say: "Is that better or the Paradise of eternity that the righteous have been promised" It is their reward and destiny
Say: "Is that better or the garden of eternity that the righteous have been promised?" It is their reward and destiny
Say: "Is that better or the garden of eternity that the righteous have been promised?" It is their reward and destiny.
Say: "Is that better or the immortality's/eternity's treed garden/paradise which was promised (to) the fearing and obeying, (it) was for them a reward and an end/destination."
Say: “Which is better - that, or the paradise of life abiding which has been promised to the God-conscious as their reward and their journey’s end –
(rather) the Garden of Eternity that is promised to the pious? It is for them a recompense and a Destiny."
Say: Is that (doom) better or the Garden of Immortality which is promised unto those who ward off (evil)? It will be their reward and journey's end
(Muhammad), ask them, "Is what you want better or the eternal garden promised to the pious ones as their reward and dwelling
Say, .Is that better or the eternal paradise the God-fearing are promised?. It will be a reward for them and a final abode
Say, (O’ Muhammad): "Is that (punishment) better or the Eternal Paradise, which has been promised to those who act piously? It will be a reward and a final destination for them.
Ask them, "Is this better? Or the eternal paradise which the pious have been promised?" It is their reward and their final destination
Say: ‘Is that (punishment) better or the Eternal Paradise, which has been promised to those who act piously? It will be a reward and a final destination for them.
Say to them: "Is this troublesome and distressing situation better or the garden of Eternity –Paradise- promised to those in whose hearts reigns piety! the garden which Allah has set apart for the requital of those faithful to Him, and He has determined that it shall be their destination
Say: “Which is better, that or the garden of eternal life that those mindful of Allah have been promised?” That will be their reward and destination,
Say, ˹O Prophet,˺ “Is this better or the Garden of Eternity which the righteous have been promised, as a reward and ˹an ultimate˺ destination?
Say: is this better or the garden of eternity those who beware (of Allah) have been promised as their reward and destination?
Say: ‘Which is better, this or the Paradise of Immortality which the righteous have been promised? It is their recompense and their retreat
Say, "Is this better or the eternal Paradise that is promised for the righteous? It is their well deserved reward; a well deserved destiny."
Say, "Is that [fate] better for you, or is the Garden of Eternity, which is promised to those that were ever mindful of God, better? For them, It will be a reward and a destination.
Say, “Is that [fate] better for you, or is the Garden of Eternity, which is promised to those that were ever mindful of God, better? For them, It will be a reward and a destination.
Say, “Is that goodness, or the Eternity Paradise which promised by it the pious? It was for them a reward and a destiny
Say: 'Is that better or the eternal garden which has been promised to the pious ones? That shall be a reward and a resort for them'
Say: 'Which is better: that, or the paradise of eternity which the God-fearing have been promised as their reward and their ultimate abode?'
Say, "Is this better or the Garden of Immortality which is promised to those who walk aright? That is their reward and the ultimate destination."
Say: Is this better or the abiding garden which those who guard (against evil) are promised? That shall be a reward and a resort for them
Say, `Is that better or the Garden of Eternity, which is promised to the righteous? It will be their reward and ultimate resort.
Say, “Is that better, or the Garden of everlastingness which is promised to the reverent?” It is for them a reward and a journey’s end
Say: "Is that better, or the eternal Garden (Paradise, that is) promised to the righteous? For them, that is a reward and a goal (of joy)
Say, “Is that better, or the Eternal Garden, which is promised to the righteous?” It will be their reward and final destination.
Say, 'Is this better, or the Garden of Eternity promised to the righteous? It is for them a reward and a destination
Say, "Is that better or the Garden of Eternity which is promised to the righteous? It will be for them a reward and destination
Say, 'Is that better or the Garden of Eternity which was promised to those who fear, it is for them a recompense and a destination?'
Say: "Is that best, or the eternal garden, promised to the righteous? for them, that is a reward as well as a goal (of attainment)
Say: "Is that best, or the eternal garden, promised to the righteous? for them, that is a reward as well as a goal (of attainment)
لَّهُمۡ فِیهَا مَا یَشَاۤءُونَ خَـٰلِدِینَۚ كَانَ عَلَىٰ رَبِّكَ وَعۡدࣰا مَّسۡءُولࣰا ١٦
There they will find everything they wish for, and there they will stay. [Prophet], this is a binding promise from your Lord
for them there will be all that they desire in it and they will abide there forever. It is a Promise upon your Lord that must be fulfilled.”
Theirs therein shall be all that they wish for, as abiders; a promise from thy Lord to be asked for
There will they have whatever they wish, and there abide for ever." This is a promise incumbent on your Lord which will certainly be fulfilled
They shall forever find whatever they desire therein. This is a binding promise upon your Rabb!
They will have in it whatever they want timelessly, for ever. It is a binding promise of your Lord.
There they will have whatever they wish, abiding [forever], a promise [much] besought, [binding] on your Lord
For them there will be therein all that they desire, themselves abiding (in it). This is a promise which your Lord has bound Himself to fulfill
They shall have there all that they desire and they will abide (in this state of bliss for ever). It is a promise binding on your Lord (and) to be always earnestly prayed for (from Him)
Therein they shall have what they will dwelling forever; it is a promise binding upon thy Lord, and of Him to be required
They will have whatever they want in there, remaining forever. This is a promise that is your Lord’s responsibility.”
This promise is binging upon your Lord to let them live in the Paradise forever and give them anything that they desire
“For them there will be therein, all that they wish for. They will dwell there forever. A promise from your Lord which you requested.
They have therein whatever they desire, as they abide. That has always been yoursg Lord's promise, (worthy) to be requested.
They shall have therein what they please, to dwell therein for aye: that is of thy Lord a promise to be demanded
“In it for them is all that they may desire, abiding in it for ever; a promise incumbent upon your Lord, that is prayed for.”
For them therein is all that they wish for, they will abide therein eternally. It is a promise which is going to be requested from your Lord.
Therein shall they have whatever they please; continuing in the same for ever. This is a promise to be demanded at the hands of thy Lord
Therein abiding, they shall have all that they desire. It is for your Lord a promise that must be fulfiled
Living there for ever, they shall find in it all that they desire. That is a promise binding upon your Lord, and to be asked of Him
Abiding therein for ever, they shall have in it all that they desire! It is a promise to be claimed of thy Lord
For them (there will be) therein whatever they shall desire, abiders (therein), this has become a promise upon your Nourisher-Sustainer, prayed for (and perfectly answered)
For them in it will be whatever they will, ones who will dwell in it forever. That had been from thy Lord a promise, one that is besought.
“For them will be all they ever wanted. They will live forever. That is a promise for which should be petitioned from your Lord.”
wherein they will live forever and get everything that they wish for: and this is the promise worth praying for, which your Lord is going to fulfill."
wherein they will get everything they desire and wherein they will dwell for ever. This is a promise which your Lord has taken upon Himself to fulfil
For them therein is what they desire, to abide. It is a promise to be prayed for from thy Lord
Say, "Is that better or the garden (meant) for staying, which is promised to those who guard (against evil)?" It is a reward for them as well as a destination.
They shall forever have therein for them all that they desire. This is a promise frequently asked for of your Lord
(All) that they long for will be (available) for them in these (Gardens of Paradise). They will live (in it) for ever. That is a coveted promise which your Lord has made a (bountiful) obligation upon Himself (and which will surely be fulfilled).
In it they will have what they wish eternally. It is upon your Lord an obligated promise
In it they will have what they wish eternally. It is upon your Lord an obligated promise
In it they will have what they wish eternally. It is upon your Lord an obligated promise.
For them in it what they will/want immortally/eternally, (it) was on your Lord a questioned promise
a promise given by thy Sustainer, [always] to be prayed for?”
promise upon your Lord, of Him to be asked (by His righteous bondmen)
Therein abiding, they have all that they desire. It is for thy Lord a promise that must be fulfilled
Therein they will eternally have whatever they want. This is a binding promise from your Lord."
For them there will be whatever they wish, while they will be eternal. This is a promise undertaken by your Lord, (the fulfillment of) which is worth praying for
Abiding therein, they will have whatever they desire. This is a promise which your Lord has bound Himself to fulfill.
There, anything they desire shall be theirs; and there, they shall live forever. That promise is a definite obligation upon your Lord
Living therein forever, they will have whatever they desire. This is a promise which your Lord has bound Himself to fulfill.
The garden wherein they shall have whatever object of desire affording pleasure and satisfaction. Any wish they express in words or in thought will be instantly fulfilled, For they will have passed through nature to Eternity; a promise Allah binds Himself to, and treats as an obligation
they will have whatever they please forever: a promise which Your Lord will fulfil
There they will have whatever they wish for, forever. That is a promise ˹to be sought after˺, binding on your Lord.”
They have there whatever they please, being immortal, a promise your Lord will make good.
Abiding there for ever, they shall find therein all that they desire. That is a promise which your Lord must needs fulfil.‘
They get anything they wish therein, forever. This is your Lord's irrevocable promise.
Where they can have whatever they wish forever. This is a binding promise from your Lord.
Where they can have whatever they wish forever. This is a binding promise from your Lord.
They will have therein whatever they wish, immortals. It is upon your Lord a responsible promise.
For them there will be therein whatever they desire: they will dwell(there) for aye. It is for your Lord a promise that must be fulfilled
There they will have all they wish for, abiding there forever. It is a promise given by your Lord, always to be prayed for.
Therein abiding, they have all that they desire. A promise from your Sustainer that must be fulfilled and it is worth coveting
They shall have therein what they desire abiding (in it); it is a promise which it is proper to be prayed for from your Lord
They will have therein whatsoever they desire, abiding therein for ever. It is a promise binding upon thy Lord, and to be always prayed for from HIM
Therein they shall have whatsoever they will, abiding. It is a binding promise upon your Lord
"For them in there, there will be all that they wish for: And they will live (there) forever: A promise to be prayed for from your Lord."
There, they will have all they desire, forever. This is a promise binding upon your Lord.
They will have therein whatever they desire, forever. That is upon your Lord a binding promise
For them therein is whatever they wish, [while] abiding eternally. It is ever upon your Lord a promise [worthy to be] requested
They shall have therein what they will, to dwell therein forever; it is of your Lord a promise to be demanded.
"For them there will be therein all that they wish for: they will dwell (there) for aye: A promise to be prayed for from thy Lord."
"For them there will be therein all that they wish for: they will dwell (there) for aye: A promise to be prayed for from thy Lord."
وَیَوۡمَ یَحۡشُرُهُمۡ وَمَا یَعۡبُدُونَ مِن دُونِ ٱللَّهِ فَیَقُولُ ءَأَنتُمۡ أَضۡلَلۡتُمۡ عِبَادِی هَـٰۤؤُلَاۤءِ أَمۡ هُمۡ ضَلُّوا۟ ٱلسَّبِیلَ ١٧
On the Day He gathers them all together with those they worship beside Him, He will say, ‘Was it you [false gods] who led these creatures of Mine astray, or did they stray from the path by themselves?’
And on the Day He will gather them and those whom they worshipped besides Allah. He will ask: “Was it you who misled My servants or did they astray (themselves from) the Right Way?”
And on the Dav whereon He will gather them and that v; hich they worship beside Allah and will say. are ye the ones who sent astray these My bondmen; or strayed they themselves from the way
The day He will gather them together along with those they worshipped other than God, He will ask them: "Did you lure these creatures of Mine away, or did they themselves go astray?"
At the time when He gathers them and those who they deified/worshipped besides Allah, and says, “Did you mislead my servants or did they go astray from the path (leading to their essential reality) themselves?”
On the Day We gather them together, and those they worship besides Allah, and say, ´Did you misguide these slaves of Mine or did they stray from the way of their own accord?´
On the day that He will muster them and those whom they worship besides Allah, He will say, ‘Was it you who led astray these servants of Mine, or did they themselves stray from the way?’
A Day (will come) when God will gather them together (all the unbelievers) and all those whom they worship (apart from God: angels, Prophets, saints, and others, and idols), and He will ask them: "Was it you who led these servants of Mine astray or did they themselves stray away from the right way?"
Beware of the day when He will gather them together, and the things they worship, apart from Allah. He will ask, `Was it you who led these servants of mine astray or did they themselves stray away from the right path?
Upon the day when He shall muster them and that they serve, apart from God, and He shall say, 'Was it you that led these My servants astray, or did they themselves err from the way?
And the day when He gathers them and whatever they served besides God, and He will say: “Did you misguide My servants, these (people), or did they lose the way?”
On the Day of Resurrection, the Lord will gather them together along with what they were used to worship besides God (idols, angels, saints, Jesus, etc.) Then He will say: “Was it you who misled these creatures of Mine or did they themselves chose to deviate from the straight path?”
The day He will gather them together, as well as those they worship besides God, He will ask, “Was it you who lead My servants astray, or did they stray from the path themselves?
And on the day when He herds them and what they worship apart from Allah, then says, “Was it youpl who misguided these servants of Mine, or was it they who strayed from the way?”
And the day He shall gather them and what they served beside God, and He shall say, 'Was it ye who led my servants here astray, or did they err from the way?
And on the day when He will assemble them and all what they worship instead of Allah - then will say to those deities, “Did you mislead my bondmen or did they themselves forget the path?”
And a day that He will gather them and all that they worship besides Allah and He will say, “Is it you who have led these slaves of mine astray or is it they themselves who have led themselves astray from the way?”
On a certain day He shall assemble them, and whatever they worship, besides God; and shall say unto the worshipped, Did ye seduce these my servants; or did they wander of themselves from the right way
And on the day when He will gather them and that which they served beside Allah, He will say, "Was it you who misled these my servants or did they themselves wander from the way?"
On the Day when He gathers them with all that they worship, other than Allah, He will say: 'Was it you who misled My worshipers, or did they themselves go astray?
And on the day when he shall gather them together, and those whom they worshipped beside God, he will say, "Was it ye who led these my servants astray, or of themselves strayed they from the path?"
And the Day He gathers them and that what they worship besides Allah, then He will say: “Whether it is you? You misled Ibadi — all these, or they themselves strayed from the Path?”
And on the Day He will assemble them and what they worship other than God. To them He will say: Was it you who caused these My servants to go astray? Or went they astray from the way?
One day He will assemble them and those they worship besides Allah. He will ask [the false gods], “Did you lead My servants astray or did they go astray on their own?”
On that Day, He will gather all these people together along with the deities whom they worshipped besides Allah, and ask: "Were it you who misled these servants of Mine, or did they choose to go astray themselves?"
And on that Day your Lord will gather these people together as well as their deities, whom they worship besides AIlah. Then He will ask them, "Did you mislead these servants of Mine, or did they themselves go astray?"
And on the day when He will gather them, and that which they serve besides Allah, He will say: Was it you who led astray these My servants, or did they themselves stray from the path
They will stay (and) have therein, what they will for. It is a promise of your Fosterer which should be asked for.
On the Day He gathers them together with those they worship besides Him, He will ask, "Did you mislead these people whom I had created to worship Me, or did they stray away by themselves?"
And on that Day, Allah will assemble them together with those they worshipped besides Allah. He will then say: ‘Was it you who led these My servants astray, or did they (themselves) go astray from the path?
And on the Day when We gather them together with what they served besides God; then He will Say: "Did you misguide My servants here, or did they stray from the path"
Andon the Day when We gather them together with what they served besides God; then He will say: "Did you misguide My servants here, or did they stray from the path?
And on the Day when We gather them together with what they served besides God; then He will say: "Did you misguide My servants here, or did they stray from the path?"
And a day/time He gathers them and what they worship from other than God, so He says: "Are you, you (who) misguided those My worshippers/slaves ? Or they misguided (from) the way/path ?"
BUT [as for people who are oblivious of thy Sustainer’s oneness -] one Day He will gather them together with all that they [now] worship instead of God, and will ask [those to whom divinity was falsely ascribed]: “Was it you who led these My creatures astray, or did they by themselves stray from the right path?”
Allah, then He will say, "Was it you who led these My bondmen into error, or did they themselves err away from the way?"
And on the day when He will assemble them and that which they worship instead of Allah and will say: Was it ye who misled these my slaves or did they (themselves) wander from the way
On the day when the unbelievers and whatever they had been worshipping besides God will be resurrected, He will ask the idols, "Did you mislead My servants or did they themselves go astray from the right path?"
(Remember) the Day when He will gather them and what they used to worship beside Allah and will say (to the latter ones), .Did you mislead these My servants, or did they themselves lose the way?
The day will come when He gathers them together, and all those whom they worship ( & venerate) besides Allâh He will say (unto them): "Was it you who led my servants astray, or did they themselves stray from the (right) path?”
That is the day He will gather them all; and also those they worship other than Allah. To them He will say, "Was it really you who made these servants of Mine go astray? Or did they stray from the path all on their own?"
And on the day when He will gather them together along with those whom they used to worship, other than Allâh, he will ask: ‘Was it you who led my servants astray, or did they themselves deviate from the path of truth?’
And in Day of Judgement when He throngs them together with those objects - animate or inanimate- they worshipped, He shall question those gods: "Did you mislead these servants of Mine, or did they stray from the prescribed path of their own accord"
On the Day He gathers them and all they worship beside Allah, He will ask: “Was it you who led My servants astray, or did they stray by themselves from the path?
˹Watch for˺ the Day He will gather them along with what they used to worship besides Allah, and ask ˹the objects of worship˺, “Was it you who misled these servants of Mine, or did they stray from the Way ˹on their own˺?”
And on the day He gathers them and what they serve besides Allah and says: did you lead these servants of Mine astray or did they lose the way?
On the day He herds them together with their idols, He will say: ‘Was it you who misled these My servants, or did they choose to go astray?‘
On the day when He summons them, together with the idols they had set up beside GOD, He will say, "Have you misled these servants of Mine, or did they go astray on their own?"
And on the Day He will gather them [the unjust] along with those they worship beside God, and [He] will say, "Was it you who misled My servants, or did they stray from the path by themselves?"
And on the Day He will gather them [the unjust] along with those they worship beside God, and [He] will say, “Was it you who misled My servants, or did they stray from the path by themselves?”
And on a Day when He musters them, and what they are worshiping without Allah, So, He will say, “Were you who strayed My slaves these, or were they who strayed the pathway?”
And (remember) the Day He will muster them and that which they worship instead of Allah, and He shall say: 'Was it you who misled these My servants or did they themselves go astray from the way?
On the day He gathers them with all those they worship instead of God, He will ask: 'Was it you who led these My servants astray, or did they by themselves stray from the right path?'
And on the Day when He summons them, together with the idols they had set up besides Allah, He will say to the idols, "Did you mislead these servants of Mine, or did they go astray from the Way on their own?"
And on the day when He shall gather them, and whatever they served besides Allah, He shall say: Was it you who led astray these My servants, or did they themselves go astray from the path
On the day when HE will assemble them and those whom they worship instead of ALLAH, HE will ask the latter, `Was it you that led astray these MY servants, or did they themselves stray away from the Path?
And on the Day He gathers them and that which they worship apart from God, He will say, “Was it you who caused these servants of Mine to go astray, or did they [themselves] go astray from the way?
And on the Day He will collect them together and those whom they worship besides Allah, He will ask (those): "Was it you who led My servants away, or did they go away from the Path themselves?"
On the Day He gathers them and whatever they worshiped besides God, He will ask, “Was it you who misled these servants of Mine, or did they stray from the path themselves?”
On the Day when He gathers them, and what they worshiped besides God, He will say, 'Was it you who misled these servants of Mine, or was it they who lost the way?'
And [mention] the Day He will gather them and that which they worship besides Allah and will say, "Did you mislead these, My servants, or did they [themselves] stray from the way?"
And on the day He shall gather them and what they served besides God, and He shall say, 'Did you make these My servants go astray, or did they go astray from the way?'
The day He will gather them together as well as those whom they worship besides God, He will ask: "Was it ye who let these My servants astray, or did they stray from the Path themselves?"
The day He will gather them together as well as those whom they worship besides Allah, He will ask: "Was it ye who let these My servants astray, or did they stray from the Path themselves?"
قَالُوا۟ سُبۡحَـٰنَكَ مَا كَانَ یَنۢبَغِی لَنَاۤ أَن نَّتَّخِذَ مِن دُونِكَ مِنۡ أَوۡلِیَاۤءَ وَلَـٰكِن مَّتَّعۡتَهُمۡ وَءَابَاۤءَهُمۡ حَتَّىٰ نَسُوا۟ ٱلذِّكۡرَ وَكَانُوا۟ قَوۡمَۢا بُورࣰا ١٨
They will say, ‘May You be exalted! We ourselves would never take masters other than You! But You granted them and their forefathers pleasures in this life, until they forgot Your Reminder and were ruined.’
They (believing partners) will say: “Glory be to You! It was not proper for us to take any protectors besides You, but You gave them and their forefathers comfort (of the world) until they forgot the warning, and became a lost people.”
They will say; hallowed be Thou! it behoved us not that we should take beside Thee any patron, but Thou allovvedest them and their fathers enjoyment Until they forgat the admonition, and they were a people doomed
They will answer: "Glory to You. It was not worthy of us to seek any protector other than You. But You allowed them and their fathers a life of ease until they turned oblivious of the Reminder. They were a people impenitent
They (the objects/idols of their worship) will say, “Subhan, You are! It is not possible for us to take besides You any guardians. But when You provided comforts for them and their fathers, they forgot the knowledge of the reality and indulged in bodily pleasures eventually leading to their ruin.”
they will say, ´Glory be to You! It would not have been fitting for us to have taken any protectors apart from You. But You let them and their fathers enjoy themselves so that they forgot the Reminder. They were people devoid of good.´
They will say, ‘Immaculate are You! It does not behoove us to take any guardians in Your stead! But You provided for them and their fathers until they forgot the Reminder, and they were a ruined lot.’
They will say: "All-Glorified You are! It was not for us to take for friends other than You (so they had no right to take us as such and make us objects of their worship). But (the truth is that, out of Your grace) You lavished on them and their forefathers ease in life, but they (being ungrateful) forgot all remembrance of You (and paid no heed to the warning Message Your Messengers brought to them). They were people (corrupt and) doomed to perdition."
They will say, `Holy is Your name! It did not behove us to take patrons apart from You. But You bestowed on them and their fathers the good things of life to such an extent that they gave up remembrance of You and became a ruined people.
They shall 'Glory be to Thee! It did not behove us to take unto say, ourselves protectors apart from Thee; but Thou gavest them and their fathers enjoyment of days, until they forgo
They (those whom you serve besides God) will say: “You are flawless (glory to You), it is not appropriate for us to take any protectors other than You, but You gave them and their fathers joy (and comfort) until they forgot the reminder and they became doomed people.”
They will say, “Glory to you, it was not right for us to pretend that we are like You. You allowed them, as well as their parents, to make choices of their own. They [abused their freedom of choice] and disregarded the Message. Thus they turned into wicked people.”
They will say, “Glory to You, it is not proper for us to take for protectors others besides You, but You bestowed on them and their parents, good things in life, until they forgot the message, and became a lost people.
They said, “Highly Exalted are You. We should not have taken any masters apart from You. But you allowed them to enjoy, as well as their fathers, until they forgot the Reminder and became a ruined people.”
They shall say, 'Celebrated be Thy praise, it was not befitting for us to take any patrons but Thee; but Thou didst give them and their fathers enjoyment until they forgot the Reminder and were a lost people!
They will submit, “Purity is to You - it was not rightful for us to appoint any Master besides You; but You gave them and their forefathers usage to the extent that they forgot Your Remembrance; and they were indeed the people who destroy themselves.”
They will say, “Glory be unto You it was not fitting for us to take allies besides You but You have given them and their fathers temporary enjoyment until they forgot the remembrance and so they became a people devoid of all good.”
They shall answer, God forbid! It was not fitting for us, that we should take any protectors besides Thee: But Thou didst permit them and their fathers to enjoy abundance; so that they forgot thy admonition, and became lost people
They will say, "Be you glorified! It was not befitting for us to take any patrons besides Thee; but Thou didst give them and their fathers ease until they forgot the Reminder and became a lost people!"
They will answer: 'Exaltations to You. We should not have taken others for a guardian, but You gave them and their fathers enjoyment until they forgot Your Remembrance and they were a destroyed nation.
They will say, "Glory be to thee! It beseemed not us to take other lords than thee. But thou gavest them and their fathers their fill of good things, till they forgat the remembrance of thee, and became a lost people."
They said: “Glorified be You! It was not that it may suit us that we may pick up auliya besides You; but You bestowed on them and their fathers (provisions much beyond their needs) till they forgot Az-Zikr (‘The Message’) and became a nation completely doomed
They would say: Glory be to Thee! It had not been fit and proper for us to take to ourselves any protectors other than Thee. But Thou hadst given them enjoyment and their fathers until they forgot the Remembrance and had been a lost folk.
They will say, “Glory to You! It was not for us to take protectors besides You. You did bestow on them and their parents good things until they forgot the message. They became a lost people.”
Those deities will answer: "Glory be to You! It was not befitting for us that we could take any guardian besides You, but You let them and their forefathers enjoy the comforts of worldly life until they forgot the Reminder, and thereby became worthless people."
They will answer, "Glory be to Thee! We dared not take anyguardian besides Thee: (they were misled because) Thou didst give them and their forefathers all the good things of life till they forgot the Admonition, and incurred the punishment. "
They will say: Glory be to Thee! it was not beseeming for us that we should take for protectors others besides Thee, but Thou didst make them and their fathers to enjoy until they forgot the Reminder, and they became a lost people
And the day He will gather them and (all) that they served (worshipped) besides Allah, then He will say, "Was it you who misled these servants of Mine or they themselves went astray from the way?"
They will say, "Your Holiness! It was not proper for us to choose any of the awliya other than You. But You gave them and their fathers the comforts of this life so much that they forgot the Remembrance (of You and Your Message, the Qur'aan) and thus became a people doomed."
They will say: ‘Glory be to You. It did not become us (even) to take friends other than You (let alone asking them to worship others besides You). But, (O Lord,) You bestowed upon them and their fathers worldly riches to such an extent that they forgot (even) Your remembrance. And these were but the (doomed) people to be destroyed.
They said: "Glory be to You, it was not for us to take besides You any allies; indeed You gave them and their fathers luxury until they forgot the remembrance, and they were a lost people."
They said: "Glory be to You, it was not for us to take besides You any allies; indeed You gave them and their fathers luxury until they forgot the remembrance, and they were a lost people.
They said: "Glory be to You, it was not for us to take besides You any allies; indeed You gave them and their fathers luxury until they forgot the remembrance, and they were a lost people."
They said: "Your praise/glory (it) was, ought not (be) to us that we take from other than You from guardians/allies . And but you made them enjoy and their fathers, until they forgot the reminder, and they were a destroyed/failed nation."
They will answer: “Limitless art Thou in Thy glory! It was inconceivable for us to take for our masters anyone but Thyself! But [as for them -] Thou didst allow them and their forefathers to enjoy [the pleasures of] life to such an extent that they forgot all remembrance [of Thee]: for they were people devoid of all good.”
selves any patrons apart from You; but You gave them and their fathers enjoyment until they forgot the Remembrance and were a spoiled people."
They will say: Be Thou Glorified! it was not for us to choose any protecting friends beside thee; but Thou didst give them and their fathers ease till they forgot the warning and became lost folk
They will reply, "Lord, You alone deserve all glory! We were not supposed to choose any guardian other than you. Since you have been benevolent to these people and their fathers, they forgot Your guidance and, thus, became subject to perdition."
They will say, .Pure are You. It was not for us to adopt other guardians than You. Instead, You gave them and their fathers (worldly) benefits till they forgot the advice, and became a ruined people
They will say: “Glory be to You! It would not be appropriate for us to take any guardian besides You, but You make them and their fathers live a life of luxury until they forgot to honor and celebrate Your name. Thus, they are doomed to eternal perdition."
They will say, "Glory be to You! It is not right for us to accept any patrons other than You! You had them and their parents enjoy plenty of comforts. But, they disregarded the warnings and became a doomed people."
They will say: ‘All Glory Be To You! It would not be appropriate for us to take any guardian besides You. But You make them and their fathers live a life of luxury until they forgot to honor and celebrate Your name. So, now they are doomed to eternal perdition’.
" Glory be to you. "O Allah", they shall say, and extolled are Your glorious attributes. How could we! when it is not at all befitting to take tutelary guardians besides You! The truth is that you O Allah granted these people together with their fathers comfort and enjoyment and all that advantaged them of Your blessings in life until they forgot to apply remembrance to You and became oblivious of divine revelation. And by consequence they had sealed their own fate and deserved destruction
The idols will say, “Glory be to You! It was not for us to take on protectors besides You. However, You let them and their forefathers enjoy themselves until they neglected the Reminder and were ruined people.”
They will say, “Glory be to You! It was not right for ˹others like˺ us to take any lords besides You, but You allowed enjoyment for them and their forefathers ˹for so long˺ that they forgot ˹Your˺ remembrance and became a doomed people.”
They will say: glorified are You, it was not befitting for us to take protectors besides You, but You gave them and their fathers provision until they forgot the reminder and were ruined as people.
They will answer: ‘Glory be to You! We should never have chosen other guardians besides You. But You allowed them and their fathers the enjoyment of this life, so that they forgot the Admonition and became a people utterly extinct.‘
They will say, "Be You glorified, it was not right for us to set up any lords beside You. But You allowed them to enjoy, together with their parents. Consequently, they disregarded the message and thus became wicked people."
They will say, "May You be exalted in Your glory! It was not for us to take any protectors beside You. But You provided comforts for them and their fathers until they forgot your message and became a worthless people."
They will say, “May You be exalted in Your glory! It was not for us to take any protectors beside You. But You provided comforts for them and their fathers until they forgot your message and became a worthless people.”
They said, “Glorified are You. It should not be for us to take without You among guardians. But you let them enjoy themselves, and their parents, until they forgot the Reminder, and they were a kinfolk who ruined.”
They will say: 'Glory be to You! It did not behoove us that we take any guardians besides you; but You did provide them and their fathers to enjoy until they forgot the Message and they were a people in perdition'
They will say: 'Limitless are You in Your glory! It was never proper for us to take for our masters anyone but Yourself. But You allowed them and their fathers to enjoy [the pleasures of] life, until they forgot the Reminder. For they were people devoid of all good.'
They will say, "Glory to You! It was not befitting for us that we should take for protecting masters others than Yourself. But You did bestow on them and their ancestors, good things in life to the extent that they disregarded the Reminder and became a lost folk."
They shall say: Glory be to Thee; it was not beseeming for us that we should take any guardians besides Thee, but Thou didst make them and their fathers to enjoy until they forsook the reminder, and they were a people in perdition
They will say, `Holy art Thou ! It was not right for us to take protectors other than Thee; but Thou didst bestow on them and their fathers the good things of this life until they forgot Thy admonition and became a ruined people.
They will say, “Glory be to Thee! It does not befit us to take protectors apart from Thee! But Thou didst grant them and their fathers enjoyment until they forgot the Reminder. And they were a people ruined
Those (whom they worship besides Allah) will say: "Glory to You! Not proper was it for us that we should take for protectors others besides You (Allah): But You (Allah) did give them and their fathers, the comfort and good things (in life), until they forgot the Message: For they were a people (who were) lost."
They will respond, “Glory be to You! It wasn’t for us to take any allies besides You. You gave them and their ancestors pleasures, until they forgot the Remembrance and became a ruined people.”
They will say, 'Glory be to You. It was not for us to take any lords besides You. But you gave them enjoyments, and their ancestors, until they forgot the Message, and became ruined people.'
They will say, "Exalted are You! It was not for us to take besides You any allies. But You provided comforts for them and their fathers until they forgot the message and became a people ruined."
They will say, 'Glory be to You, it was not appropriate for us that we take patrons besides You; but You gave them and their forefathers enjoyment until they forgot the Reminder and were corrupt people.'
They will say: "Glory to Thee! not meet was it for us that we should take for protectors others besides Thee: But Thou didst bestow, on them and their fathers, good things (in life), until they forgot the Message: for they were a people (worthl ess and) lost."
They will say: "Glory to Thee! not meet was it for us that we should take for protectors others besides Thee: But Thou didst bestow, on them and their fathers, good things (in life), until they forgot the Message: for they were a people (worthless and) lost."
فَقَدۡ كَذَّبُوكُم بِمَا تَقُولُونَ فَمَا تَسۡتَطِیعُونَ صَرۡفࣰا وَلَا نَصۡرࣰاۚ وَمَن یَظۡلِم مِّنكُمۡ نُذِقۡهُ عَذَابࣰا كَبِیرࣰا ١٩
[God will say], ‘Now your gods have denounced what you say as lies: you cannot avoid the punishment; you will not get any help.’ If any of you commits such evil, We shall make him taste agonizing torment
Thus surely, they (believing partners) will deny you (polytheists) regarding what you say today. Then you shall neither avert (the punishment), nor get help. Those among you did wrong; We shall make them taste the great punishment.
So now they belie you in that which ye said; so ye are not able to obtain diversion nor help. And who soever of you doth wrong, him We shall make taste a great torment
(The idolaters will be told): "Your gods have refuted your assertion. You can neither avert (your doom) nor receive any help. We shall make the wicked among you taste of severe punishment."
(He will say to those they worshipped besides Allah): “They have truly denied the things you’ve said... You can neither have the strength to ward off (the suffering) from yourselves nor find any help! Whoever does wrong from among you We will subject him to a great suffering.”
So now they have disowned you for what you said, and they cannot avert it or give you any help. As for anyone among you who has done wrong, We will make him suffer great punishment.
So they will certainly impugn you in what you say, and you will neither be able to circumvent [punishment] nor find help, and whoever of you does wrong, We shall make him taste a terrible punishment
(God will say:) "So they have denied you (who falsely worship them) in all that you assert regarding them, and you can neither ward off (your due punishment) nor obtain any help (from those you falsely deified and worshipped while in the world)." (O people!) Whoever commits the greatest wrong (by associating partners with God), We will cause him to taste a great punishment
(Then We shall say to the idol-worshipers), `Now these (deities) have given you the lie (and contradict you) with regard to what you said, so (today) you have no power to avert (the penalty) or get help (of any sort for yourselves); (remember) whosoever of you acts unjustly and goes wrong we shall make him suffer a great punishment.
the Remembrance, and were a people corrupt.' So they cried lies touching the things you say, and you can neither turn it aside, nor find any help. Whosoever of you does evil, We shall let him taste a great chastisement
So, they (those whom you serve besides God) will deny you in what you say, therefore you will not be able to turn away (the punishment) or get any help. And whoever does wrong among you, We will make him taste a great punishment.
Once they will testify against you, you will have no recourse to an appeal or any kind of help as I will make the guilty ones to taste an awful punishment
Now they have proved you liars concerning what you say, so you cannot avert your penalty nor get help.” And whoever among you does wrong, We will cause him to taste a terrible penalty
Thus they have certainly disbelieved youpl regarding what you say, so you can neither avoid (punishment) nor get any support. And whoever of you commits injustice, We will make him taste a supreme punishment.
And now have they proved you liars for what ye say, and they cannot ward off or help. And he of you who does wrong we will make him taste great torment
“So the deities have belied what you state - so now you can neither avert the punishment nor help yourself; and whoever among you is unjust, We shall make him taste a terrible punishment.”
Lo! They [the worshipped] have indeed belied you [the worshippers] in all that you say, so you cannot find an escape nor can you find help and whosoever wrongs his own soul from among you, We will make him taste a great punishment.
And God shall say unto their worshippers, now have these convinced you of falsehood, in that which ye say: They can neither avert your punishment, nor give you any assistance. And whoever of you shall be guilty of injustice, him will We cause to taste a grievous torment
And thus have they proved you liars for what you say, and you cannot avert or obtain help. And he among you who does wrong, We will make him taste great torment
So they belie what you say, and you can neither turn it aside, nor find any help. Those of you who have done evil, We let them taste a great punishment
Then will God say to the Idolaters, "Now have they made you liars in what ye say, and they have no power to avert your doom, or to succour you." whosoever of you thus offendeth, we will make him taste a great punishment
So, surely they gave you a lie regarding what you say. So (now) you have no capacity to avert (the punishment) and nor (you can seek) help. And whoever will transgress amongst you, We shall make him taste a great punishment
So, surely, they denied you in what you say. Then, you will neither be able to turn away from it, nor help. And whoever does wrong among you, We will cause him to experience the great punishment.
[Allah will say,] “Now (the false gods) have proven that you are liars in what you say, so you cannot escape or get help.” As for whoever among you sins, We will cause him/her to taste a terrible punishment.
Thus your gods will deny all that you profess today. Then you shall neither be able to avert your punishment nor shall you get any help from anywhere; and everyone among you who is guilty of wrongdoing, We shall make him taste the mighty punishment
Thus will your gods deny alI that you are professing today. Then you shall neither be able to repel your punishment nor shall get any help from anywhere; and whoso is guilty. of iniquity´´ among you, We shall make him taste a severe torment
So they will give you the lie in what you say, then you can neither ward off (evil), nor (obtain) help. And whoever among you does wrong, We shall make him taste a great chastisement
They will say, "Glory be to you! it was not for us to accept those turning to us, besides You, but You made them and their fathers enjoy to the extent that they forgot the reminder and (thus) became a lost people."
They have certainly then given the lie to all your pleas and you can neither ward off punishment nor get any help. And whoever of you has committed evil, he/she shall be made by Us to taste great punishment
(O disbelievers!) They have denied what you said. So, (now) you can neither avert the torment nor help yourselves. And, (listen,) whoever of you does injustice, We shall make him taste a mighty torment
They have refuted what you claimed, so you will not find any excuse nor any victor. And whosoever has done wrong among you, We will let him taste a great retribution
They have refuted what you claimed, so you will not find any excuse nor any victor. And whoever has done wrong among you, We will let him taste a great retribution
They have refuted what you claimed, so you will not find any excuse nor any victor. And whoever has done wrong among you, We will let him taste a great retribution.
So they had denied you because (of) what you say, so you do not be able (of) diversion and nor a victory/aid , and who causes injustice/oppresses from you, We make him taste/experience a great torture
[Thereupon God will say:] “And now, they [whom you regarded as divine] have given the lie to all your [past] assertions, and you can neither ward off [your punishment] nor obtain any succour! For, whoever of you has committed [such] evil, him shall We cause to taste great suffering!”
able either to turn it about or vindicate (yourselves). And whoever of you does injustice, We will make him taste a great torment
Thus they will give you the lie regarding what ye say, then ye can neither avert (the doom) nor obtain help. And whoso among you doeth wrong, We shall make him taste great torment
God will say (to the idolaters), "Your idols have rejected your faith. You cannot avoid their rejection nor can you find any help. Anyone of you who commits injustice will be made to suffer a great torment."
Thus they will refute you in what you say, and you will not be able to repulse (the punishment,) or to receive help. Whoever commits injustice from among you, We will make him taste a painful punishment
So those whom you used to worship will give you the lie regarding what you allege. Thus, you can neither avert (the chastisement), nor obtain help. (O’ mankind), whoever among you act unfairly, We shall make him taste the severe punishment.
They (the false gods) will deny flat out then, what you are claiming (for them) now. Then, you would be unable to avert disaster or seek help. We will make the evildoers amongst you taste the tremendous torment
Thus, those whom you used to worship will give you the lie regarding what you allege. Now you can neither avert (the chastisement), nor find help. And whoever among you willfully persists in yielding to his own whims, We shall make him taste the severe punishment.
Then the infidels shall be told: "You see, your gods have accused you of falsehood and want of conformity to fact and by consequence you shall not escape the torment nor can you be afforded help. And now a warning is issued to all, Thus, you people at large must know that he who is wrongful of actions shall taste the torment laid upon the damned
“Your idols have denied what you said,” He will tell them, “You can’t avert what’s coming or get help. So whoever continues doing wrong, then We’ll let them taste a dreadful punishment.
˹The doomed will be told˺, “Your gods have clearly denied your claims. So now you can neither ward off ˹the punishment˺ nor get any help.” And whoever of you does wrong, We will make them taste a horrible punishment.
So they deny what you say and you can neither bring about change nor help, and whoever does wrong amongst you, We make him taste a great punishment.
Your idols have denied your charges. You cannot avert your doom, nor can you be helped. Those of you who have done wrong We will grievously punish.‘
They have disbelieved in the message you have given them, and, consequently, you can neither protect them from the retribution they have incurred, nor can you help them in any way. Anyone among you who commits evil, we will commit him to severe retribution.
[God will say] "They [whom you claimed as divine], are refuting you and what you claim. Hence, you cannot avoid [punishment] or [find] help. And whoever commits injustice among you, We will make him suffer great punishment".
[God will say] “They [whom you claimed as divine], are refuting you and what you claim. Hence, you cannot avoid [punishment] or [find] help. And whoever commits injustice among you, We will make him suffer great punishment”.
So, already they falsified you with what you say; so, you are not able to avert nor victory. And whoever from you oppresses We will let him taste a grand torment.
(Allah will say to the idolaters:) 'So they shall indeed belie you of what you say, so you shall not be able to avert (your penalty) nor (get) help, and whoever of you be unjust, We will cause him taste a great torment
[Then God will say]: 'Now have they denied all your assertions, and you can neither avert [your punishment] nor obtain help. Whoever of you does wrong, him shall We cause to taste grievous suffering.'
It will be said to the idolaters of all forms, "Now your idols have proved you liars in what you say. So you cannot avert your penalty nor get help." And whoever among you wrongs others and thus wrongs himself, We shall make him taste of the great torment
So they shall indeed give you the lie in what you say, then you shall not be able to ward off or help, and whoever among you is unjust, We will make him taste a great chastisement
Then WE shall say to their worshippers, `They have given you the lie regarding what you said, so you cannot avert the punishment, neither can you get help. And whosoever among you does wrong, WE shall make him taste a grievous punishment
They have denied you in what you say; so you cannot avert [it] or [find] help.” And whosoever among you does wrong, We shall make him taste a great punishment
(Allah will say): "Now they have made you liars about what you say: So you cannot escape (penalty) or (get) help." And whoever from you does wrong; We shall make him taste a great penalty
Thus, they will deny you because of what you say, and you won’t be able to avert or help. Whoever among you commits wrongdoing, We will make him taste a severe punishment.
They have denied you because of what you say; so you can neither avert, nor help. Whoever among you commits injustice, We will make him taste a grievous punishment
So they will deny you, [disbelievers], in what you say, and you cannot avert [punishment] or [find] help. And whoever commits injustice among you - We will make him taste a great punishment
And certainly, they have called you liars for what you say, and you are not able to avert nor help. And whoever does wrong among you, We will make him taste great punishment.
(God will say): "Now have they proved you liars in what ye say: so ye cannot avert (your penalty) nor (get) help." And whoever among you does wrong, him shall We cause to taste of a grievous Penalty
(Allah will say): "Now have they proved you liars in what ye say: so ye cannot avert (your penalty) nor (get) help." And whoever among you does wrong, him shall We cause to taste of a grievous Penalty
وَمَاۤ أَرۡسَلۡنَا قَبۡلَكَ مِنَ ٱلۡمُرۡسَلِینَ إِلَّاۤ إِنَّهُمۡ لَیَأۡكُلُونَ ٱلطَّعَامَ وَیَمۡشُونَ فِی ٱلۡأَسۡوَاقِۗ وَجَعَلۡنَا بَعۡضَكُمۡ لِبَعۡضࣲ فِتۡنَةً أَتَصۡبِرُونَۗ وَكَانَ رَبُّكَ بَصِیرࣰا ٢٠
No messenger have We sent before you [Muhammad] who did not eat food and walk about in the marketplace. But We have made some of you a means of testing others- will you stand fast? Your Lord is always watching
And We have never sent before you (O Muhammad) any of the Messengers but surely, they ate food and walked in the markets. And We have made some of you as a trial for others. Now, will you have patience? Your Lord is All-Seer of everything.
And We have not sent before thee ony of the sent ones but verily they ate food and walked about in the market places. And We have made some of you unto some others a temptation; will ye have patience! And thy Lord is ever a Beholder. pART XI
We never sent before you apostles who did not eat food and walk the market places. We make some of you the means of trying the others. So will you persevere? Your Lord is always watching
The Rasuls We disclosed before you also ate food and walked about in the markets! We have made you objects of trial for one another... Will you be patient? Your Rabb is the Basir.
We never sent any Messengers before you who did not eat food and walk in the market-place. But We have made some of you a trial for others to see if you will be steadfast? Your Lord sees everything.
We did not send any apostles before you but that they indeed ate food and walked in marketplaces. We have made you a trial for one another, [to see] if you will be patient, and your Lord is all-seeing
(O Messenger!) We never sent any Messengers before you but they surely ate food and went about in the market-places (to meet their needs). We cause you (O humankind) to be a means of testing for one another. Will you show good patience and perseverance (in the face of Our decrees and remain steadfast in Our way)? Your Lord is All-Seeing
And We sent no Messengers before you but they surely ate food and walked in the market-places (and were human models for you to follow in every walk of life). And We try you one with another (to show) if you will (then) patiently persevere. And your Lord is ever All-Seeing
And We sent not before thee any Envoys, but that they ate food, and went in the markets; and We appointed some of you to be a trial for others: 'Will you endure?' Thy Lord is ever All-seeing
And We did not send any of the messengers before you unless they ate food and walked in the markets, and We have made some of you a test for the others, will you persevere? And your Lord sees all.
The previous Prophets also ate food and walked in the streets. In fact, I am testing you by the means of each other. Be patient as your Lord is watching
And the messengers whom We sent before you, were all people who ate food and walked through the streets. We have made some of you as a trial for the others. Will you have patience? For God is One who sees all things. 20 (End of Part 18
And never did We send any emissaries before yousg but they used to eat food and walk in the marketplaces. And We made some of you a means of trial for others—will you be patient? And your Lord has always been All-Seeing.
We have not sent before thee any messengers but that they ate food and walked in the markets; but we have made some of you a trial to others: will ye be patient? thy Lord doth ever look
And all the Noble Messengers We sent before you were like this – eating food and walking in the markets; and We have made some of you a test for others; so will you, O people, patiently endure? And O dear Prophet, your Lord is All Seeing
We have not sent before you from the messengers except that they indeed ate food and walked in the markets and We have made you a trial for one another, so will you be patient? And truly Your Lord is All-seeing.
We have sent no messengers before thee, but they ate food, and walked through the streets: And We make some of you an occasion of trial unto others. Will ye persevere with patience? since your Lord regardeth your perseverance
We have not sent before you any messengers, but lo! They ate food and walked in the markets; but We have made some of you a test for others: will you be steadfast? your Lord is ever Seer
We did not send Messengers before you but that they ate food and walked about in the markets, We have appointed some of you to be a trial for others. Will you endure? Your Lord is the Seer
Never have we sent Apostles before thee who ate not common food, and walked not the streets. And we test you by means of each other. Will ye be steadfast? Thy Lord is looking on
And We did not send before you, out of Messengers, but verily, they eat food and they walk on the roads. And We have made some of you as a test and trial for some (others). Will you have patience? And your Nourisher-Sustainer is Ever All-Seer
And We sent not before thee any ones who are sent but that, truly, they eat food and walk in the markets. And We made some of you as a test for some others. Will you endure patiently, and thy Lord had been Seeing.
The messengers that We sent before you were people who certainly ate food and walked among the markets. We have made some of you a trial for others. Will you have patience? Your Lord is the All-seeing.
We have sent no Messenger before you, who did not eat or walk through the streets. In fact, We test you by means of one another. Now, will you show patience, for your Lord is Ever Observant
O Muhammad, all the Messengers whom We sent before you also ate food and moved about in the streets. In fact, We have made you all a means of test for one another. Will you show patience? for your Lord sees everything
And We did not send before thee any messengers but they surely ate food and went about in the markets. And We make some of you a trial for others. Will you bear patiently? And thy Lord is ever Seeing
(It will be said), "So they have denied you regarding that which you say," then you will neither be able to turn away (the punishment) nor (will you get any) help, and whoever among you is unjust, We will make him taste a great punishment.
We had not sent any Messengers before you who did not eat food and roam the market- places. We test some of you with others, whether you exercise patience. And your Lord monitors all things
And We did not send Messengers before you but (that) they certainly ate food and also walked about in the marketplaces (as needed). And We have made you a trial for one another. Will you observe patience (in trial)? And your Lord is All-Seeing
And We have not sent before you any messengers except that they ate the food and walked in the market places. And We have made some of you as a trial for others to see if you will have patience. And your Lord was ever seeing
AndWe have not sent before you any messengers except that they ate the food and walked in the market places. And We have made some of you as a test for others to see if you will have patience. And your Lord was ever seeing
And We have not sent before you any messengers except that they ate the food and walked in the market places. And We have made some of you as a test for others to see if you will have patience. And your Lord was ever seeing.
And We did not send from before you from the messengers except that they truly eat (E) the food and they walk in the markets, and We made/put some of you to some (as) a test/seduction , would you be patient? And your Lord was/is seeing/knowing
AND [even] before thee, [O Muhammad,] We never sent as Our message-bearers any but [mortal men] who indeed ate food [like other human beings] and went about in the market places: for [it is thus that] We cause you [human beings] to be a means of testing one another. Are you able to endure [this test] with patience? For [remember, O man,] thy Sustainer is truly all-seeing
indeed ate food and walked in the markets. And We have made some of you to be a temptation for (some) others. "Will you (endure) patiently?" And your Lord has been Ever-Beholding
We never sent before thee any messengers but lo! they verily ate food and walked in the markets. And We have appointed some of you a test for others: Will ye be steadfast? And thy Lord is ever Seer
All the Messengerss whom We sent before, certainly, ate food and walked through the streets. We have made some of you (people) a trial for the others. Would you then exercise patience? Your Lord is All-aware
We did not send any messengers before you (O prophet,) but all of them used to eat food and walk in the markets. And We have made some of you a test for some others. Would you observe patience? And your Lord is Ever-seeing
We never sent any ‘Messengers’ before you but they definitely eat food and went about in the marketplaces. We have made some of you a trial for others. Will you endure patiently? Consequently, Your Lord is Ever All-Seer.
(Oh messenger)! Prior to you, too, every messenger We ever sent consumed food and moved about in the bazaars. We designed each of you to be a test for others. So, won´t you be patient? Your Lord is ever alert and watchful
And We didn't send before you any Messengers but that they ate food and went about in the marketplaces. We have made some of you a trial for others. Will you then endure patiently? Verily, Your Lord is Ever All-Seer.
We never sent Messengers before you O Muhammad but were human who ate food and could not survive without alimentation and they moved about from place to place on foot. We also tested the people by exposing opposites -contrary in nature, character, tendency, status, wealth- to each other and those with thoughts of sedition in one toward another. Therefore, will you people -who have conformed to Islam- be persistent, constant and unwearied in the face of difficulties and hindrances and exercise patience! Your Creator is Bassirun (Omnipresent Whose constant vigilance has always been extended to all His creatures.
Never before you, Muhammad, have We sent any messenger who didn’t eat food and walk about in the markets. We made some of you a test for others to see how patient you will be. Your Lord is Seeing.
We never sent any messenger before you ˹O Prophet˺, who did not eat food and go about in market-places. We have made some of you a trial for others. Will you ˹not then˺ be patient? And your Lord is All-Seeing.
And whenever We sent messengers before you they ate food and walked in the markets, and We made some of you a test for others as to whether you are patient, and your Lord is watching.
And We have sent no apostles before you who did not eat food or walk about the market-squares. We test you by means of one another. Will you not have patience? Surely your Lord observes all
We did not send any messengers before you who did not eat food and walk in the markets. We thus test you by each other; will you steadfastly persevere? Your Lord is Seer.
[Prophet] Every messenger we ever sent before you ate food and walked in the markets. But We have made some of you a test for others to see if you will be steadfast? For your Lord is ever insightful.
[Prophet] Every messenger we ever sent before you ate food and walked in the markets. But We have made some of you a test for others to see if you will be steadfast? For your Lord is ever insightful.
And We did not send before you, among the messengers except that they were eating the food and walking in the markets. And We set up some of you for some others, an infatuation - will you be patient? And your Lord is ever, Seer.
And We never sent any messengers before you but they certainly ate food and walked in the markets; and We have made some of you a trial for the others: will you bear patiently? And your Lord is Ever-Seeing
Even before you, We never sent messengers other than [men] who indeed ate food and went about in the market-places. We have made some of you a means of testing others. Are you able to endure with patience? Surely your Lord sees all.
And the Messengers whom We sent before you (O Prophet) were all mortals who indeed ate food and went about in the market-places. It is thus that We cause you human beings to be a means of testing one another. Are you able to pass this test with patience? For, your Sustainer is All Seeing. (Human beings are expected to evaluate the Message by way of REASON, and not by way of miracles and supernatural phenomena (12:108))
And We have not sent before you any messengers but they most surely ate food and went about in the markets; and We have made some of you a trial for others; will you bear patiently? And your Lord is ever Seeing
And WE did not send any Messengers before thee but surely they ate food and walked in the streets. And WE make some of you a trial for others to see whether you are steadfast. And thy Lord is All-Seeing
And We sent not any messengers before thee but that they ate food and walked in the markets. And We made some of you a trial for others; will you be patient? And thy Lord is Seeing
And the messengers whom We had sent before you, (they) were all (men) who ate food, and walked through the streets: We have made some of you like a trial for others: Will you have patience? And your Lord is All Seeing (Baseer)
We never sent messengers before you who didn’t eat food and walk in the markets. We test you through each other—will you have patience? Your Lord is ever Watchful.
We never sent any messengers before you, but they ate food and walked in the marketplaces. And We made some of you tempters for one another—will you be patient? Your Lord is always Observing
And We did not send before you, [O Muhammad], any of the messengers except that they ate food and walked in the markets. And We have made some of you [people] as trial for others - will you have patience? And ever is your Lord, Seeing
We have not sent before you any messengers but indeed they surely ate food and walked in the markets. And We have made some of you a trial to some, will you be patient? Your Lord sees.
And the apostles whom We sent before thee were all (men) who ate food and walked through the streets: We have made some of you as a trial for others: will ye have patience? for God is One Who sees (all things)
And the messengers whom We sent before thee were all (men) who ate food and walked through the streets: We have made some of you as a trial for others: will ye have patience? for Allah is One Who sees (all things)
3
Day of Discrimination
۞ وَقَالَ ٱلَّذِینَ لَا یَرۡجُونَ لِقَاۤءَنَا لَوۡلَاۤ أُنزِلَ عَلَیۡنَا ٱلۡمَلَـٰۤىِٕكَةُ أَوۡ نَرَىٰ رَبَّنَاۗ لَقَدِ ٱسۡتَكۡبَرُوا۟ فِیۤ أَنفُسِهِمۡ وَعَتَوۡ عُتُوࣰّا كَبِیرࣰا ٢١
Those who do not fear to meet Us say, ‘Why are the angels not sent down to us?’ or ‘Why can we not see our Lord?’ They are too proud of themselves and too insolent
And those who don’t expect a meeting with Us (who deny the Day of Resurrection), say: “Why are not the angels sent down to us, or why do we not see our Lord?” Indeed they think arrogantly of themselves and are scornful with great pride.
And those who fear not the meeting with Usl say: wherefore are not angels sent down unto us or wherefore we see not our Lord! Assuredly they have proven stiff-necked in their souls and have exceeded the bounds with excess great
Those who do not hope to meet Us say: "Why are no angels sent down to us, or why do we not see our Lord?" They are full of self-conceit and behave with intense arrogance
Those who did not expect to meet Us (to experience the manifestation of Our Names in their essence) said, “Should not an angel been sent down to us or should we not be able to see our Rabb (with our eyes)?” (Unable to comprehend the intrinsic reality within their essence and incessantly seeking an external god!) Indeed, they were full of arrogance and self-importance, and they transgressed and disobeyed.
Those who do not expect to meet Us say, ´Why have angels not been sent down to us? Why do we not see our Lord?´ They have become arrogant about themselves and are excessively insolent.
Those who do not expect to encounter Us say, ‘Why have angels not been sent down to us, or why do we not see our Lord?’ Certainly they are full of arrogance within their souls and have become terribly defiant
Those who (being unbelievers) do not expect to meet Us (in the Hereafter) say: "Why are no angels sent down on us or (why) do we not see our Lord?" Assuredly they are far too arrogant of themselves (demanding what is impossible for them), and exceed all bounds (in their presumption)
Those who entertain no fear about being present before Us, nor do they expect it, say, `Why should not the angels be sent down to us? Or we see our Lord?' They have indeed thought very highly of themselves and have exceeded all limits of transgression
Say those who look not to encounter Us, 'Why have the angels not been sent down on us, or why see we not our Lord?' Waxed proud they have within them, and become greatly disdainful
And those who do not expect to meet Us say: “Why have angels not been sent down to us, or why do we not see our Lord?” They are indeed arrogant about themselves, and they disobeyed, a great disobedience.
Those who mind the least their meeting with Me on the Day of Resurrection say: “We will believe only if God send us some angels or meet us in person.” What an arrogance, what a rebellion
Those who do not expect the meeting for judgment with Us say, “Why are the angels not sent down to us, or why do we not see our Lord?” Indeed they have an arrogant conceit of themselves, and terrible is the insolence of their impiety
And those who do not expect to meet Us said, “If only the angels were sent down to us or we could see our Lord.” They have acted arrogantly regarding themselves and have become excessively defiant.
And those who do not hope to meet us say, 'Unless the angels be sent down to us, or we see our Lord....!' They are too big with pride in their souls and they have exceeded with a great excess
And those who do not expect to meet Us said, “Why were the angels not sent down to us or we been able to see our Lord?” Indeed they thought too highly of themselves and they turned extremely rebellious
And those who do not expect to meet us say, “If only angels were sent down upon us or only if we saw our Lord.” Truly they have grown great in their own eyes and they have trespassed a great trespassing.
They who hope not to meet Us at the resurrection say, unless the angels be sent down unto us, or we see our Lord Himself, we will not believe. Verily they behave themselves arrogantly; and have transgressed with an enormous transgression
And those who look not for a meeting with Us say, "Why are angels not sent down to us, or we do not see our Lord?" Assuredly they have an arrogant conceit of themselves and excessive is their insolence
Those who do not hope to meet Us ask: 'Why have no angels been sent to us? Why can we not see our Lord? ' How proud they are within themselves, and have become greatly disdainful
They who look not forward to meet Us say, "If the angels be not sent down to us, or unless we behold our Lord. . . ." Ah! they are proud of heart, and exceed with great excess
And said those who expect not for a meeting with Us: “Why not have been sent down unto us the angels or (that) we may see our Nourisher-Sustainer?" Surely, indeed they thought too highly of themselves and exceeded the limits to a transgression, monstrous
Those who hope not for a meeting with Us said: Why were angels not caused to descend to us and why see we not our Lord? Surely, they grew arrogant among themselves, defiant, turning in great disdain.
Those who do not expect the meeting with Us say, “Why do angels not descend to us?” or, “Why can’t we see our Lord?” They certainly are obnoxious! What audacity!
Those who do not expect to meet Us on the Day of Judgement say: "Why are not the angels sent down to us or why do we not see our Lord?" Certainly they are too proud of themselves, and have revolted in a great revolt
Those people, who have no fear of coming before Us, say,"Why should not the angels be sent down to us? Or else we should see our Lord. " Great arrogance have they assumed in regard to themselves, and have transgressed all limits in their rebellion
And those who look not for meeting with Us, say: Why have not angels been sent down to us, or (why) do we not see our Lord? Indeed they are too proud of themselves and revolt in great revolt
And We had not sent any messengers before you, but they ate food and walked in the markets. And We have made some of you a trial for others. Will you (bear with) patience? And your Fosterer is Seeing. (R 2, P 18)
And those who do not expect a meeting with Us say, "Why are angels not sent down to us or why do we not see our Lord?" They are certainly too proud of themselves and have greatly exceeded all bounds
And those who do not hope for meeting with Us say: ‘Why were angels not sent down to us? Or if we could see our Lord (with our own eyes, we would certainly believe).’ In fact, they esteem (themselves) very highly in their hearts and are rebelling beyond bounds
And those who do not expect to meet Us said: "If only the Angels were sent down upon him, or that we see our Lord." They have become arrogant in their souls, and they have produced a great blasphemy
Andthose who do not expect to meet Us said: "If only the angels were sent down upon us, or that we see our Lord." They have become arrogant in their souls, and they have produced a great blasphemy
And those who do not expect to meet Us said: "If only the angels were sent down upon us, or that we see our Lord." They have become arrogant in their souls, and they have produced a great blasphemy!
And those who do not hope/expect meeting Us said: "If only angels were descended on (to) us, or we see our Lord." They had become arrogant in themselves, and they became arrogant/disobedient, great arrogance/disobedience
But those who do not believe that they are destined to meet Us are wont to say, “Why have no angels been sent down to us?” – or, “Why do we not see our Sustainer?” Indeed, they are far too proud of themselves, having rebelled [against God’s truth] with utter disdain
And the ones who do not hope for a meeting with Us have said, "Had there been (the) Angels sent down upon us, or (had it been for us to) see our Lord!" Indeed they have already waxed proud within themselves and have rebelled a great rebellion
And those who look not for a meeting with Us say: Why are angels not sent down unto us and (Why) do we not see our Lord! Assuredly they think too highly of themselves and are scornful with great pride
Those who have no desire to meet Us have said, "Would that the angels had been sent to us or that we could see our Lord." They are really filled with pride and have committed the greatest and worst kind of rebellion and hostility
Said those who do not even expect to meet Us, .Why the angels are not sent down to us or why do we not see our Lord?. Indeed they think too highly of themselves, and have gone too far in rebellion
Those who expect not to meet Us (in the ‘Hereafter’) say: "Why are no ‘Angels’ sent down on us, or why do we not see our Lord?" Verily, they are arrogantly proud of themselves, and exceed all bounds (in their transgressing).
Those not anticipating a meeting with Us said, "Why were angels not sent down for us? And why do we not see our God?" They deem themselves too important, and have been arrogant a great deal
Those who don’t have hope in meeting Us (in the Hereafter) say: ‘Why are no Angels sent down on us? Or why do we not see our Lord?’ Verily, they are arrogantly proud of themselves, exhibiting lack of respect; rude and discourteous.
And those who do not entertain the thought and belief of meeting with Us in Day of Judgement insolently and defiantly say: "If only the angels would be sent down to us or we could distinctly perceive Allah, our Creator, by sight!" They are extravagant in their accounts of themselves. They display inordinate self- esteem and insolently persist in disobedience and in false pride and bury exhortation in oblivion
Those who don’t like to meet Us say: “If angels were sent down, or we could see our Lord we would have believed.” They are proud of themselves and rude.
Those who do not expect to meet Us say, “If only the angels were sent down to us, or we could see our Lord!” They have certainly been carried away by their arrogance and have entirely exceeded all limits.
And those who do not look forward to meet Us say: why are not the angels sent down to us or do we see our Lord? They are arrogant in themselves and highly insulting.
Those who entertain no hope of meeting Us ask: ‘Why have not the angels been sent down upon us? Why can we not see our Lord?‘ Arrogant they are; and mightily iniquitous
Those who do not expect to meet us said, "If only the angels could come down to us, or we could see our Lord (we would then believe)!" Indeed, they have committed a gross arrogance, and have produced a gross blasphemy.
Those who do not expect that they are destined to meet Us say, "Why were not angels sent down to us, or [why] do we [not] see our Lord?" They have certainly become too proud of themselves and excessively insolent.
Those who do not expect that they are destined to meet Us say, “Why were not angels sent down to us, or [why] do we [not] see our Lord?” They have certainly become too proud of themselves and excessively insolent.
And those who are not expecting Our meeting, said, “Why were not the angels sent down upon us, or we could see our Lord.” They are already arrogating in themselves, and they are insolent, a great insolent.
And those who do not hope to meet Us (for Judgment) say: �Why are not the angels sent down to us, or (why) do we not see our Lord?� Certainly they are too proud of themselves and have revolted in great revolt
Those who entertain no hope of meeting Us say: 'Why have no angels been sent down to us?' or, 'Why do we not see our Lord?' Indeed, they are far too proud of themselves and they have been insolently overbearing.
Those who do not believe that they are destined to meet Us, say, "Why do not angels come down to us, or why do we not see our Lord?" Assuredly, they think too highly of themselves and they are uttering a gross insult
And those who do not hope for Our meeting, say: Why have not angels been sent down upon us, or (why) do we not see our Lord? Now certainly they are too proud of themselves and have revolted in great revolt
And those, who do not expect a meeting with US, say, `Why are not angels sent down to us? Or, why do we not see our Lord?' Surely, they are too proud of themselves and have gone far in rebellion
And those who hope not to meet Us say, “Why have not the angels been sent down unto us, or why have we not seen our Lord?” Indeed, they have waxed arrogant in their souls and were greatly insolent
And those who do not expect (their) meeting Us said: "Why are the angels not sent down to us, or (why) do we not see our Lord?” Truly, they have a false opinion of themselves with rudeness in their great arrogance
Those who don’t anticipate Our meeting say, “If only the angels were sent down to us, or we could see our Lord.” They’ve grown inwardly arrogant, and have come with great arrogance.
Those who do not expect to meet Us say, 'If only the angels were sent down to us, or we could see our Lord.' They have grown arrogant within themselves, and have become excessively defiant
And those who do not expect the meeting with Us say, "Why were not angels sent down to us, or [why] do we [not] see our Lord?" They have certainly become arrogant within themselves and [become] insolent with great insolence
And those who do not hope to meet Us said, 'Unless the angels are sent down to us, or we see our Lord.' Surely, certainly they were proud in their souls and they rebelled, a great rebellion.
Such as fear not the meeting with Us (for Judgment) say: "Why are not the angels sent down to us, or (why) do we not see our Lord?" Indeed they have an arrogant conceit of themselves, and mighty is the insolence of their impiety
Such as fear not the meeting with Us (for Judgment) say: "Why are not the angels sent down to us, or (why) do we not see our Lord?" Indeed they have an arrogant conceit of themselves, and mighty is the insolence of their impiety
یَوۡمَ یَرَوۡنَ ٱلۡمَلَـٰۤىِٕكَةَ لَا بُشۡرَىٰ یَوۡمَىِٕذࣲ لِّلۡمُجۡرِمِینَ وَیَقُولُونَ حِجۡرࣰا مَّحۡجُورࣰا ٢٢
There will be no good news for the guilty on the Day they see the angels. The angels will say, ‘You cannot cross the forbidden barrier,’
On the Day they will see the angels; no glad tidings will be for the criminals that Day. Angels will say: “(All glad tidings) are strictly forbidden (for you).”
The Day whereon they shall behold the angels on that day there will be nea joy for the culprits, and they will say: away! away
The day they see the angels there will be no happy tidings for the sinners; and they will say: "There is an insurmountable barrier!"
There is no good news for those who are guilty of denying the reality at the time when they see the angels! They will say, “It (good news and the ability to administer with the forces of the Names) has been forbidden to you, forbidden!”
On the Day they see the angels, there will be no good news that Day for the evildoers. They will say, ´There is an absolute ban.´
The day when they see the angels, there will be no good news for the guilty that day, and they will say, ‘Keep off [from paradise]!’
The Day when they see the angels – there will be no good tidings on that Day for the disbelieving criminals, and they will cry out to the angels in fear: "Keep away, away from us!"
(Do they not realize that) the day when they will see the angels there will be no good tidings that day for those who cut off their ties (with God), and they will say (in distress), `Would that there were some strong barrier (between us and this punishment).
Upon the day that they see the angels, no good tidings that day for the sinners; they shall say, 'A ban forbidden!
The day when they see the angels, there is no good news for the guilty ones on that day, and they (the angels) will say: “A forbidden ban (that you receive God's mercy).”
The Day that they see the angels (it will be too late for them to believe and it) will not be a happy day for them as the doors will be closed to them
The day they see the angels, no joy will there be for those who are unethical. And the angels will say, “There is a barrier forbidden to you altogether.
On the day when they see the angels—no glad tidings for the criminals on that day, and they say, “an insurmountable separator.”
The day they shall see the angels,- no glad tidings on that day for the sinners, and they shall say, 'It is rigorously forbidden!
The day when they will see the angels - that day will not be of any happiness for the guilty - and they will cry, “O God, erect a barrier between us and them!”
A day when they will see the angels, there will be no glad tidings on that day for the evildoers and they will say, “Let there be a boundary that will completely safeguard us [from the fury of Our Lord].”
The day whereon they shall see the angels, there shall be no glad tidings on that day for the wicked; and they shall say, be this removed far from us
On the day when they behold the angels, there will be no good tidings for the guilty; and the angels will say, "There is a forbidden barrier for you."
On the Day when they behold the angels, there will be no glad tidings for the sinners. They will say: 'A refuge which is forbidden!
On the day when they shall see the angels, no good news shall there be for the guilty ones, and they shall cry out, "A barrier that cannot be passed!"
The Day they see the angels: no glad tidings this Day for the criminals. And they will say: “(Would there be) a barrier, completely barred (from allowing the process of Accountability to overtake us).
On a Day they will see the angels there will be no good tidings for the ones who sin. And they will say: Unapproachable! Banned!
The day they do see angels will not be a day of joy for sinners. (The angels) will say, “A barrier blocks your way [to Heaven].”
On the Day when they see the angels, it will not be a Day of rejoicing for the criminal; rather they will cry: "May there be a stone barrier between us and the angels of punishment."
The Day, when they will see the angels, will not be a day of rejoicing for the criminals; they will cry out, "May Allah save us!"
On the day when they will see the angels, there will be no good news for the guilty, and they will say: Let there be a strong barrier
And those who do not hope to meet Us say, "Why have not angels been sent down on us or (why) do we not see our Fosterer?" They are indeed proud of themselves and they revolted with a great revolt.
There will be no good tidings for the guilty on the day they see the angels. And they will cry out for an invincible partition between them and the angels
The Day when they will see the angels, there will be no matter of joy for the evildoers anyway on that Day. They will rather say (frightened on seeing them): ‘Would that there were a barricade (which could save us from them! Or the angels, on seeing them, will say: Entry to Paradise is totally forbidden for you.)
On the Day they see the Angels, that is not good news for the criminals. And they will Say: "Away to a place that is sealed off."
On the Day they see the angels, that is not good news for the criminals. And they will be saying: "An inviolable enclosure!
On the Day they see the angels, that is not good news for the criminals. And they will be saying: "An inviolable enclosure!"
A day/time they see the angels: "(There is) no good news that day to the criminals/sinners ." And they say: "Confinement/obstruction fortified/in custody ."
[Yet] on that Day - the Day on which they shall see the angels there will be no glad tiding for those who were lost in sin; and they will exclaim, “By a forbidding ban [are we from God’s grace debarred]!” –
The Day that they see the Angels, no good tidings (will be) for the criminals upon that Day, and they will say, "An utter restriction!" (Literally: a restriction restricted; i.e., good news is, utterly restricted from the criminals
On the day when they behold the angels, on that day there will be no good tidings for the guilty; and they will cry: A forbidding ban
On the day when the criminals see the angels, there will, certainly, be no rejoicing for them. Rather, they will plead to the angels, "Please keep away from us (do not drive us into hell)."
The Day they will see the angels, there will be no good news for the sinners that day, and they will say, .(We need) a shelter, fully protected!
The day when they will see the ‘Angels’, no joyful news will be there for the ungodly sinners, and (the Angel) will say: "All kinds of joyful news are prohibited and unreachable."
One day, they will get to see the angels. But (the proceedings of) that day will not bring any good news for these criminals. The angels will say, "For you the good news is absolutely forbidden!"
On the day when they see the Angels, there will be no glad tidings for the Ungodly Sinners. And (the Angels) will say: ‘(Al-Jannah has been) prohibited and unreachable (for you)’.
But the day they see the angels, no joyful tidings shall there be to the wicked who had been given to sin. "You infidels, say the angels, created an impassable barrier between yourselves and Allah's mercy, a barrier which shuts you up in this vast dungeon emitting the torment laid upon the damned"
On the Day they see the angels, it won’t be good news for the sinners; the angels will say, “Paradise is a forbidden place for you!”
˹But˺ on the Day they will see the angels, there will be no good news for the wicked, who will cry, “Keep away! Away ˹from us˺!”
On the day they see the angels there will be no good news for the sinful and they will order them to stay put.
On the day they behold the angels, the transgressors will not rejoice that day. The angels will say to them: ‘You shall never cross that barrier.‘
The day they see the angels, it will not be good news for the guilty; they will say, "Now, we are irreversibly confined."
On the day they see the angels, there won't be any good news for those who denied God, and [the angels guarding the gate to paradise] will say, "Stop, stay out."
On the day they see the angels, there won’t be any good news for those who denied God, and [the angels guarding the gate to paradise] will say, “Stop, stay out.”
On a Day when they see the angels, no preach (good tidings) for the criminals on that Day; and they say, “A banned ban.”
On the day when they shall see the angels, there shall be no glad tidings that day for the guilty, and they (the angels) shall say: 'It (Paradise) is a forbidden (thing), totally prohibited'
On the day when they shall see the angels, the sinners will receive no happy news then, and they will say: 'a forbidding ban!'
Yet on that Day when they shall see the angels, it will not be a pleasant news for violators of human rights who used to thrive on others' toil. They will exclaim, "Can there be a barrier between the angels and us?"
On the day when they shall see the angels, there shall be no joy on that day for the guilty, and they shall say: It is a forbidden thing totally prohibited
On the day when they see the angels - there will be no good tidings on that day for the guilty; and they will cry in distress, `Would that there were a strong barrier
On the Day they see the angels, there shall be no glad tidings for the guilty that Day. And they will say, “A barrier, forbidden!
On the Day (when) they see the angels— There will be no joy for the sinners that Day: The (angels) will say: "There is a limit totally banned (for you)!"
On the Day they see the angels, there will be no joy for the transgressors, and they will exclaim, “This is an insurmountable barrier!”
On the Day when they see the angels—there will be no good news for sinners on that Day; and they will say, 'A protective refuge.'
The day they see the angels - no good tidings will there be that day for the criminals, and [the angels] will say, "Prevented and inaccessible."
The day they shall see the angels, no glad tidings on that day for the sinners, and they shall say, 'A forbidden ban.'
The Day they see the angels,- no joy will there be to the sinners that Day: The (angels) will say: "There is a barrier forbidden (to you) altogether!"
The Day they see the angels,- no joy will there be to the sinners that Day: The (angels) will say: "There is a barrier forbidden (to you) altogether!"
وَقَدِمۡنَاۤ إِلَىٰ مَا عَمِلُوا۟ مِنۡ عَمَلࣲ فَجَعَلۡنَـٰهُ هَبَاۤءࣰ مَّنثُورًا ٢٣
and We shall turn to the deeds they have done and scatter them like dust
And We shall turn to whatever deeds they (disbelievers) did, and We shall make them (deeds) as scattered floating particles of dust for them.
And We shall set upon that which they worked, and shall make it as dust wind-scattered
We shall turn to their deeds and scatter them like particles of dust
When the actual doer becomes evident, they will realize the good work they did does not belong to them! (All of their works have been in vain. For, while you assume you are the doer, it is Allah who does a good deed through you!)
We will advance on the actions they have done and make them scattered specks of dust.
Then We shall attend to the works they have done and then turn them into scattered dust
And We will turn to deal with all the (supposedly good) deeds that they did (in the world), and will reduce them all to dust particles scattered about
And We have turned (Our attention) to whatsoever attempt they have made (against Islam) and so We will render this (attempt) like thin dust particles scattered about (as it was in the battle of Badr)
We shall advance upon what work they have done, and make it a scattered dust
And We turn to whatever work they did, and We make it scattered dust.
Then I will proceed to tear their (hypocritical good) deeds into scattered floating dust
And We will turn to whatever deeds they did in this life, and We will make those deeds as blowing dust
And We proceeded to the work they had done and turned them into scattered dust.
And we will go on to the works which they have done, and make them like motes in a sunbeam scattered
And We turned all the deeds they had performed into scattered floating specks of dust
And We shall proceed to any deed that they may have done and We will make it like dust scattered away.
And We will come unto the work which they shall have wrought, and We will make it as dust scattered abroad
And We will turn on to the works which they have done, and make them like dust scattered
Then We shall advance upon the work which they have done and render it as scattered dust
Then will we proceed to the works which they have wrought, and make them as scattered dust
And We turned to the deeds they performed; then We crumbled it into pieces scattered (to the winds)
We will advance on whatever actions they did. We will make them as scattered dust.
We will review their past deeds and make their deeds as [worthless as] scattered dust.
Then We shall turn to the deeds which they did, based on their wrong opinions, and render them vain like blown dust
Then We shall turn to what they had done and render it vain like scattered dust
And We shall turn to the work they have done, so We shall render it as scattered motes
The day they will see the angels, on that day it will not be a good news for the criminals, and they will say, "(May we be) prevented (from that through some) prevention."
And We shall proceed to turn all that they did into scattered dust
And (then) We shall turn to the deeds they (presumably) did (in life) and shall make them scattered dust particles
And We turned to the works that they did, and We made it dust in the wind
AndWe turned to the works that they did, and We made it dust in the wind
And We turned to the work that they did, so We made it into scattered dust.
And We came/tended to to what they made/did from (a) deed, so We made it scattered/spread dust
for We shall have turned towards all the [supposedly good] deeds they ever wrought, and shall have transformed them into scattered dust –
And We will go forward to whatever deed they have done and so make it a strewn motes. (i.e., dust
And We shall turn unto the work they did and make it scattered motes
We shall call their deeds into Our presence and scatter them into the air as dust (turn them devoid of all virtue)
And We will proceed to whatever deeds they did, and will turn them into scattered dust
We will look upon whatever deeds they have done; and We will turn them into scattered motes.
We will bring out all the good deeds they have performed. Then, We will grind them into fine dust and blow the dust away
We will look upon whatever deeds they have done; and We will turn them into scattered dust.
And We apply Ourselves to all that they did and accomplished in life and reduce it together with their infidelity based hope springing eternal in their breasts to a worthless waste as if it were dust dissipated in the wind or mist dispelled by dispersion
Whatever deeds they had done, We will turn them into scattered dust.
Then We will turn to whatever ˹good˺ deeds they did, reducing them to scattered dust.
And We turn to the work they did and turn it into dispersed dust.
Then We shall turn to that which they have done and tender it as vain as scattered dust
We will look at all the works they have done, and render them null and void.
We will examine their deeds and scatter them like dust,
We will examine their deeds and scatter them like dust.
And We presented toward what they worked among a work, So We set it up into scattered floating dust.
And We will proceed to what they have done of deeds, so We shall render them as scattered floating dust
We shall turn to whatever deeds they have done, and We shall transform it all into scattered dust.
And We will look at the deeds they have done, and will make their work scatter like ashes and dust
And We will proceed to what they have done of deeds, so We shall render them as scattered floating dust
And WE shall turn to the work they did and WE shall scatter it into particles of dust
And We shall turn to whatever work they have done, and make it scattered dust
And We shall turn to those deeds they did and We shall make such deeds like floating dust thrown around
We will then turn to the deeds they’ve committed and reduce them to scattered dust.
We will proceed to the works they did, and will turn them into scattered dust
And We will regard what they have done of deeds and make them as dust dispersed
And We will go on to the works which they have done, and make them like scattered motes.
And We shall turn to whatever deeds they did (in this life), and We shall make such deeds as floating dust scattered about
And We shall turn to whatever deeds they did (in this life), and We shall make such deeds as floating dust scattered about
أَصۡحَـٰبُ ٱلۡجَنَّةِ یَوۡمَىِٕذٍ خَیۡرࣱ مُّسۡتَقَرࣰّا وَأَحۡسَنُ مَقِیلࣰا ٢٤
But the companions in the Garden will have a better home on that Day, and a fairer place to rest
The residents of Paradise on that Day will have the best abode and the finest place to relax.
Fellows of the Garden shall be on that Day in a goodly abode and a gocdly re pose
The inmates of Paradise will have a better abode that day, and a better resting place
The people of Paradise will have the best residence and the finest lodging as their eternal abode.
The Companions of the Garden on that Day will have better lodging and a better resting-place,
On that day the inhabitants of paradise will be in the best abode and an excellent resting place
Whereas the companions of Paradise will, on that Day, have appointed for them the best abode and the fairest place of repose
(Only) the owners of Paradise will be better off with regard to (their) abode and happier still in respect of (their) place of repose
The inhabitants of Paradise that day, better shall be their lodging, fairer their resting-place
On that day, inhabitants of the garden have a good place to stay and a better relaxing place.
Those who are favored to live in the Paradise, will have good news to cheer about as they get established
The companions of the garden will be well that day in their abode, and have the best resting place
The fellows of the Garden (of Paradise) on that day have a better residence and are more fairly accommodated.
The fellows of Paradise on that day shall be in a better abiding-place and a better noonday rest
And for the People of the Garden on that day is a better destination and account, and a better place of afternoon rest
The companions of the garden on that day will be better as for the place of rest and will be most excellent as for the station.
On that day shall they who are destined to paradise be more happy in an abode, and have a preferable place of repose at noon
The companions of the Garden on that day shall be in a better abiding-place and a better noonday rest
On that Day, the companions of Paradise (will have) a better abode and a finer restingplace
Happier, on that day, the inmates of the Garden as to abode, and better off as to place of noontide slumber
The inmates of Paradise, this Day are good in respect of an abode and better in respect of a place of rest
The Companions of the Garden on that Day will have the best resting place and the fairer place of noonday rest.
The Companions of Paradise will be well that day, in their homes, with the nicest places for midday relaxation.
In contrast, the heirs of paradise shall have the best residence and finest lodging on that Day
(On the contrary) only those who have deserved the Garden, will have a good abode on that Day and a cool place for midday rest
The owners of the Garden will on that day be in a better abiding-place and a fairer resting-place
And We will turn to the work which they did, then We will make it as scattered dust.
The inhabitants of the Garden will have the best abode and the finest place of rest on that Day
On that Day, the lodging for the inmates of Paradise will be the best, and their resting place (too) will be excellent (where they will retire for a nap after the reckoning noon)
The dwellers of Paradise on that Day are in the best abode and the best destiny
Thedwellers of the Paradise on that Day are in the best abode and the best destiny
The dwellers of Paradise on that Day are in the best abode and the best destiny.
The Paradise's owners/company (at) that day (are in a) best settlement , and better place of resting or sleeping at midday
[whereas] on that same Day those who are destined for paradise will be graced with the best of abodes and the fairest place of repose
The companions (i.e., inhabitants) of the Garden upon that Day, more charitable (i.e., better) will be their repository, (i.e., dwelling habitation) and fairer their halting-place
Those who have earned the Garden on that day will be better in their home and happier in their place of noonday rest
The dwellers of Paradise on that day will have the best residence and resting place
The people of Paradise, on that day, will be the best in (terms of their) abode and best in (terms of their) resting-place
The companions of ‘Al-Jannah’ will, on that day, be in a better lodging and better resting place.
That day, the people of paradise shall have exquisite residences and the most peaceful resting places
The companions of Al-Jannah on that day will be in a better lodging and better resting place.
Whereas the occasion for those destined to win Paradise shall be a great occasion. A deep joy settles on their spirits for the splendid and stately abode where they repose and live in splendour
That Day the companions of Paradise will be living in a pleasant home, a cool resting place
˹But˺ on that Day the residents of Paradise will have the best settlement and the finest place to rest.
The inhabitants of the garden will be in the best outcome that day and the most beautiful place of rest.
As for the heirs of Paradise, they shall on that day lodge in a more auspicious dwelling, and in a cooler resting-place
The dwellers of Paradise are far better on that day; they will hear better news.
Meanwhile those who are destined for paradise will, on that Day, be securely settled in the best resting place.
Meanwhile, those who are destined for paradise will, on that Day, be securely settled in the best resting place.
The Paradise’s companions on that Day are the best settlement place, and best noonday resting place.
The companions of the Garden (Paradise) that day shall be in a better abode and a better resting-place
On that day, those destined for paradise will be graced with the best of abodes and the fairest place of repose.
Whereas on the same Day those who have earned the Paradise, well is their abode with fairest places for rest and repose, and good news upon good news will be theirs
The dwellers of the garden shall on that day be in a better abiding-place and a better resting-place
The inmates of Heaven on that day will be better off as regards their abode, and better off in respect of their place of repose
That Day the inhabitants of the Garden shall have the best dwelling place and the most beautiful rest
The companions of the Garden (Paradise) will be well that Day, in their Home, and have the most beautiful and the happiest of places for rest
On that Day, the inhabitants of Paradise will have the best residence, and the finest place of rest.
The companions of Paradise on that Day will be better lodged, and more fairly accommodated
The companions of Paradise, that Day, are [in] a better settlement and better resting place
The fellows of the Garden on that day shall be in a better abode and a better noonday rest.
The Companions of the Garden will be well, that Day, in their abode, and have the fairest of places for repose
The Companions of the Garden will be well, that Day, in their abode, and have the fairest of places for repose
وَیَوۡمَ تَشَقَّقُ ٱلسَّمَاۤءُ بِٱلۡغَمَـٰمِ وَنُزِّلَ ٱلۡمَلَـٰۤىِٕكَةُ تَنزِیلًا ٢٥
On the Day when the sky and its clouds are split apart and the angels sent down in streams
And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down with a grand descending
And on the Day whereon the heaven shall be rent asunderg from the q clouds and the angelhall be sent downll with a great descending
The day the heavens splits asunder with a dazzling white cloud gathering and the angels descend in a continuous stream
The time when the sky (consciousness) is split open with its clouds (the grace that enables the realization of the reality) and the angelic forces (the reality of the Names) become manifest one after another!
the Day when Heaven is split apart in clouds, and the angels are sent down rank upon rank.
The day when the sky with its clouds will split open, and the angels will be sent down [in a majestic] descent
On that Day the heaven will split asunder with the clouds (covering it) and the angels will be made to descend in a majestic descending
(Call to mind) the day when the heaven shall burst and melt into raining clouds and the angels shall be made to descend in large numbers
Upon the day that heaven is split asunder with the clouds and the angels are sent down in majesty
The day when the sky with the clouds splits apart and the angels are sent down in a great descent,
On that Day, the sky will break apart and the angels will descend in multitude from the cloud
The day the heaven will be rent asunder with clouds, and angels will be sent down, descending in ranks
And it is the day when the sky is cleft with clouds and the angels were sent down in streams.
The day the heavens shall be cleft asunder with the clouds, and the angels shall be sent down descending
And the day when the sky will be split asunder with clouds and the angels will be sent down in full
And a day the heaven will be rent with clouds and the angels will be sent down again and again.
On that day the heaven shall be cloven in sunder by the clouds, and the angels shall be sent down, descending visibly therein
The day the heavens shall be cleft asunder with the clouds, and the angels shall be sent down, descending in ranks
On that Day, the heaven is split asunder with clouds and the angels are sent down in majesty
On that day shall the heaven with its clouds be cleft, and the angels shall be sent down, descending
And (bring to mind) the Day when the heaven breaks up as clouds and the angels are sent down descending continuously
On a Day when heaven will be split open with the cloud shadows and the angels were sent down, a sending down successively,
The day the sky is rent asunder, with clouds, and angels descending,…
On that Day when the heavens shall burst asunder with clouds and the angels will be sent down ranks after ranks
On that Day, a cloud will appear rending the sky and the angels will be senthi down rank after rank
And on the day when the heaven burst asunder with clouds, and the angels are sent down, as they are sent
On that day the place/time of stay of the inhabitants of the garden will be good, and their resting place the best.
On a Day when the sky will split open with its clouds and the angels after angels are sent down
And that Day, the sky will be rent asunder, changed into (the resemblance of smoke, like) a cloud, and the angels will be sent down rank upon rank
And the Day when the sky will be filled with clouds, and the Angels will be sent down in succession
Andthe Day when the heaven will be filled with clouds, and the angels will be sent down in succession
And the Day when the heaven will be filled with clouds, and the angels will be sent down in succession.
And a day/time the sky/space splits/cracks open with the clouds, and the angels were descended descent
And on the Day on which the skies, together with the clouds, shall burst asunder, and the angels are made to descend in a mighty descent –
And the Day that the heaven is cloven with the mist and the Angels are sent down, a (successive) sending down
A day when the heaven with the clouds will be rent asunder and the angels will be sent down, a grand descent
On that day the sky will be crystal blue, clear of clouds. The angels will descend in group
The Day the sky will break open with a cloud, and the angels will be sent down in a majestic descent
They day will come when the sky is split open with glittering white clouds, and the ‘Angels’ are caused to descend in a spectacular descending.
That day, the sky and the clouds will split apart; and through it, angels shall descend in a continuous stream
And (mention) the day when the sky is split open with glittering white clouds, and the Angels are sent down in a spectacular descending.
The Day shall come when the heavens break into fissures and so do the cumulative clouds -which have gathered from the immense explosions and disruption emblematic of the Final Hour- and the angels are sent down in rows and ranks
That Day the sky and the clouds will be torn apart, and at last the angels will be sent down,
˹Watch for˺ the Day the heavens will burst with clouds, and the angels will be sent down in successive ranks.
And on the day the sky, with the clouds, will be split open and the angels will come down in a descent;
On that day the sky with all its clouds shall be rent asunder and the angels sent down in their ranks
The heaven will break apart, into masses of clouds, and the angels will descend in multitudes.
The Day when heaven will split open with clouds [emerging], and the angels are sent down successively in streams.
The Day when heaven will split open with clouds [emerging] and the angels are sent down successively in streams.
And on a Day when the sky is splitting with the Overcast, and the angels descended a descent.
And on the day when the heaven shall burst asunder with the clouds and the angels shall be sent down descending (in ranks)
On the day when the skies shall be rent asunder with clouds, and the angels shall be sent down [in ranks].
The Day the heaven with the clouds will be rent asunder, angels will be sent down, a grand descent in ranks
And on the day when the heaven shall burst asunder with the clouds, and the angels shall be sent down descending (in ranks)
And on that day when the heaven shall burst asunder with the clouds overhanging it, and the angels shall be sent down in large numbers
And the Day when the heavens are split open with clouds and the angels are sent down in a descent
And the Day the heaven will be torn apart by clouds, and the angels shall be sent down, descending (in order and in grandeur)—
On the Day when the sky and its clouds are ripped apart, the angels descend in continuous streams.
The Day when the sky is cleft with clouds, and the angels are sent down in streams
And [mention] the Day when the heaven will split open with [emerging] clouds, and the angels will be sent down in successive descent
The day the heavens shall be split asunder with the clouds, and the angels shall be sent down, descending gradually.
The Day the heaven shall be rent asunder with clouds, and angels shall be sent down, descending (in ranks),
The Day the heaven shall be rent asunder with clouds, and angels shall be sent down, descending (in ranks),
ٱلۡمُلۡكُ یَوۡمَىِٕذٍ ٱلۡحَقُّ لِلرَّحۡمَـٰنِۚ وَكَانَ یَوۡمًا عَلَى ٱلۡكَـٰفِرِینَ عَسِیرࣰا ٢٦
on that Day, true authority belongs to the Lord of Mercy. It will be a grievous Day for the disbelievers
The sovereignty on that Day will be the true (sovereignty), belongs to the Gracious (Allah), and it will be a hard Day for the disbelievers.
The dominion on that Day rhall is; be the true dominion, of the Compassionate, l and it shall be anday upon the infidels hard
The real sovereignty will belong to Ar-Rahman. How grievous will be the day for the infidels
The time when the reality that sovereignty belongs to ar-Rahman (will be experienced)! A time of great difficulty for those who deny the knowledge of the reality (the reality of the Names within their essence)!
The Kingdom that Day will belong in truth to the All-Merciful. It will be a hard Day for the kafirun,
on that day true sovereignty will belong to the All-beneficent, and it will be a hard day for the faithless
The sovereignty on that Day will absolutely and belong to the All-Merciful, (which He will exercise then with no intermediary veil of cause and effect). It will be a hard day for the unbelievers
The true sovereignty that day shall belong only to the Most Gracious (God) and it shall be really a (very) hard day for the disbelievers
the Kingdom that day, the true Kingdom, shall belong to the All-merciful and it shall be a day harsh for the unbelievers
on that day the true rule belongs to the beneficent, and it is a difficult day for the disbelievers.
The kingdom of that Day belongs to the Most Gracious (as He will put an end to the ruling of other kings.) It will be a very tough Day for those who chose to disbelieve
That day, the control of right and truth will be entirely with God, the Merciful Redeemer. It will be a day of dire difficulty for the disbelievers
Dominion on that day belongs to the All-Merciful, and it has been a difficult day for the deniers.
The true kingdom on that day shall belong to the Merciful, and it shall be a hard day for the misbelievers
The true kingship on that day belongs to the Most Gracious; and that is hard for the disbelievers
The true dominion on that day is for Ar-Rahman [The All-merciful] and truly it will be a hard day for the disbelievers.
On that day the kingdom shall of right belong wholly unto the Merciful; and that day shall be grievous for the unbelievers
The true kingdom (sovereignty, dominion) on that day shall belong to the Beneficent, and it shall be a hard day for the disbelievers
the true Kingdom on that Day shall belong to the Merciful a harsh day for the unbelievers
On that day shall all empire be in very deed with the God of Mercy, and a hard day shall it be for the Infidels
The Sovereignty this Day shall be real — exclusively for Ar-Rahman, and the Day is too hard for the disbelievers
on that Day the true dominion will belong to The Merciful. And it will be a Day difficult for the ones who are ungrateful.
…is the day that the dominion of truth is held by the Most Merciful. It will be a day of dire straits for the disbelievers.
the real Kingdom on that Day will belong only to the Compassionate (Allah), a hard Day shall it be for the unbelievers
The real Kingdom on that Day will belong only to the Merciful, and it will be a very hard Day for the disbelievers
The kingdom on that day rightly belongs to the Beneficent, and it will be a hard day for the disbelievers
And on that day the sky will be split with the clouds (coverings) and the angels will be sent down, descending.
Sovereignty on that Day shall return defacto and dejure to the Gracious One. And it will be a hard Day for those who suppress the Truth
That Day, true sovereignty will belong to the Most Kind (Lord) and that will be very hard (i.e., tough) Day on the disbelievers
The true kingship on that Day will be to the Almighty. And it is a Day which will be very hard on the rejecters
Thetrue kingship on that Day will be to the Almighty. And it is a Day which will be very hard on the rejecters
The true kingship on that Day will be to the Almighty. And it is a Day which will be very hard on the rejecters.
The ownership/kingdom, the truth (on) that day (is) to the merciful, and (it) was on the disbelievers a difficult/distressing day/time
on that Day [it will become obvious to all that] true sovereignty belongs to the Most Gracious [alone]: hence, a Day of distress will it be for all who deny the truth
The Kingdom, upon that Day, the true (Kingdom), will belong to The All-Merciful, and it will ever be a Day difficult for the disbelievers
The Sovereignty on that day will be the True (Sovereignty) belonging to the Beneficent One, and it will be a hard day for disbelievers
and the Absolute kingdom will belong to the Beneficent God
the Kingdom on that day will be for the RaHman (the All-Merciful, Allah), and it will be a difficult day for the disbelievers
The sovereignty on that day will be the true (sovereignty), belonging unto the Most Beneficent, and it will be a tough day for those who persist in disbelief (in Allâh) .
That day, the sole and genuine authority shall belong to Rehman. That day will be tough for the unbelievers
The Absolute Sovereignty on that day will be tothe True Merciful (God), and it will be a tough day for those who are spiritually dead and blind.
There and then shall the true Sovereign Authority and the true meaningful and supreme control be exclusively that of Allah, AL-Rahman. What a day it shall be for those who professed infidelity! a day of extreme difficulties, miseries and hardships
that Day sovereignty will belong to the Most Kind; it will be a terrible Day for the disbelievers,
True authority on that Day will belong ˹only˺ to the Most Compassionate. And it will be a hard day for the disbelievers.
On that day the true kingdom will belong to the Merciful, and it will be a difficult day for those who rejected (the truth).
On that day the Merciful will truly reign supreme. A day of woe it shall be to the unbelievers
All sovereignty on that day belongs to the Most Gracious. For the disbelievers, it will be a difficult day.
True sovereignty, on that Day, will belong to the Merciful-to-all. For unbelievers, it will be a day of distress;
True sovereignty, on that Day, will belong to the Merciful-to-all. For unbelievers, it will be a day of distress;
On that Day, The Sovereignty, The Right, for Al-Rahman (The Widely merciful), and it is upon the infidels a difficult Day.
The dominion that day in truth shall belong to the Beneficent Lord, and a hard day shall it be for the unbelievers
On that day, true sovereignty belongs to the Most Merciful [alone]. It will be a day of dire distress for the unbelievers.
On that Day it will become obvious to all that the Sovereignty belongs to the Most Gracious alone. Hence, a Day of distress it will be for all those who had been rejecting the Truth
The kingdom on that day shall rightly belong to the Beneficent Allah, and a hard day shall it be for the unbelievers
The true Kingdom on that day shall belong to the Gracious, God; and it shall be a hard day for the disbelievers
that Day the true sovereignty will belong to the Compassionate, and that will be a difficult Day for the disbelievers
That Day, the Sovereignty of right and truth, shall be (only) for the Most Merciful (Ar-Rahman): And it will be a Day of great difficulty for the disbelievers
On that Day, sovereignty will belong to the Most Merciful. It will be a difficult Day for the disbelievers.
On that Day, true sovereignty will belong to the Merciful, and it will be a difficult Day for the disbelievers
True sovereignty, that Day, is for the Most Merciful. And it will be upon the disbelievers a difficult Day
The true kingdom on that day shall belong to the Merciful, and it shall be a difficult day for the disbelievers.
That Day, the dominion as of right and truth, shall be (wholly) for (God) Most Merciful: it will be a Day of dire difficulty for the Misbelievers
That Day, the dominion as of right and truth, shall be (wholly) for (Allah) Most Merciful: it will be a Day of dire difficulty for the Misbelievers
وَیَوۡمَ یَعَضُّ ٱلظَّالِمُ عَلَىٰ یَدَیۡهِ یَقُولُ یَـٰلَیۡتَنِی ٱتَّخَذۡتُ مَعَ ٱلرَّسُولِ سَبِیلࣰا ٢٧
On that Day the evildoer will bite his own hand and say, ‘If only I had taken the same path as the Messenger
(Remember) the Day when the wrongdoer will bite on his hands saying: “Oh! Would that I had taken a way with the Messenger (Muhammad)!
On the Day when the wrong-doer shall gnaw his hands saying: would that had taken with the apostle a way
The sinner will then bite his hand and say: "Would that I had taken the road with the Prophet
At that time, the one who wronged himself (by failing to experience the reality of his original self) will bite his hands and say, “I wish I had walked on the path of the Rasul.”
the Day when a wrongdoer will bite his hands and say, ´Alas for me! If only I had gone the way of the Messenger!
A day when the wrongdoer will bite his hands, saying, ‘I wish I had followed the Apostle’s way
On that Day the wrongdoer will bite at his hands, saying (with remorse) "Oh, would that I had taken a way in the company of the Messenger
On that day the unjust shall bite his hands (in regret); he will say, `If only I had followed the (same) path along with the Messenger
Upon the day the evildoer shall bite his hands, saying, 'Would that I had taken a way along with the Messenger
And the day the wrongdoer bites his hands saying: “I wish I had taken the way along with the messenger,
On that Day, the unjust will bite his hand and say: “I wish I had followed the path suggested by the Prophet.”
The day that the wrongdoer will bite at his hands and he will say, “Oh, I wish I had gone the way of the messenger
And it is the day when the unjust bites his hands, saying, “If only I had followed the way with the Messenger.
And the day when the unjust shall bite his hands and say, 'O, would that I had taken a way with the Apostle!
And the day when the unjust will gnaw his hands, saying, “Alas, if only I had chosen a way along with the (Noble) Messenger (of Allah)!”
And on a day in which the one who has done wrong to his own soul will bite his hands and will say, “I wish I had taken a way with the messenger.
On that day, the unjust person shall bite his hands for anguish and despair, and shall say, O that I had taken the way of truth with the apostle
And the day when the wrongdoers shall bite his hands and say, "O, would that I had chosen the way with the Messenger
Upon that Day the harmdoer shall bite his hands, and say: 'Would that I had taken a Path with the Messenger
And on that day shall the wicked one bite his hands, and say, "Oh! would that I had taken the same path with the Apostle
And (bring to mind) the Day the transgressor will bite at his two hands (and) he will say: “Oh, would that I had picked up a path with the Messenger
And on a Day when one who is unjust will bite his hands, he will say: Would that I took myself to a way with the Messenger!
That day, the sinner will gnaw at his/her fists and will say, “Oh, how I wish I had taken the path along with the messenger!
On that Day the wrongdoer will bite his hands saying: "Oh! Would that I had only taken the pathway alongside the Messenger
The unjust man will bite at his hand and say, "Would that I had stood by the Messenger
And on the day when the wrongdoer will bite his hands, saying: Would that I had taken a way with the Messenger
The kingdom on that day, as a right, will be of the Beneficent (Allah), and the day will be difficult for the infidels.
On that Day, the transgressor will bite his hands and say, "Would that I had walked the Messenger's path!"
And that Day, every wrongdoer will bite his hands (in fury and frustration and) will say: ‘Would that I had taken the path (of guidance by joining) the companionship of the Holy Messenger (blessings and peace be upon him)
And that Day the wrongdoer will bite on his hand and Say: "I wish I had taken the path with the messenger!"
Andthat Day the wrongdoer will bite on his hand and say: "I wish I had taken the path with the messenger!
And that Day the wrongdoer will bite on his hand and say: "I wish I had taken the path with the messenger!"
And a day/time the unjust/oppressor bites on his hands, he says: "Oh I wish I would have taken/received with the messenger a way/road ."
and a Day on which the evildoer will bite his hands [in despair], exclaiming: “Oh, would that I had followed the path shown to me by the apostle
And the Day that the unjust (person) will bite at both his hands, (and) say, "Oh, would that I had taken to myself a way along with the Messenger
On the day when the wrong-doer gnaweth his hands, he will say: Ah, would that I had chosen a way together with the messenger (of Allah)
It will be a hard day for the unbelievers. It will be a day when the unjust will bite their fingers, (regretfully) saying, "Would that we had followed the path of the Messengers
And (Be mindful of) the Day the wrongdoer will bite his hands saying, .Would that I had taken a path along with the messenger
They day will come when the one who is grossly unfair and morally wrong bites his hands, saying: “Oh, would that I had taken a way in the company of the ‘Messenger’!
That day, the evildoers will bite their hands in despair and say, "Oh misery! If only I had gone along with the messenger!"
On that day the one who has voluntarily and consciously abandoned Faith in favour of his own whims will bite his hands and say: “Oh, would that I had taken a way in the company of the Messenger!
This is the day the wrongful of actions shall bite his hands to intimate regret for all that he had done and for what he had left undone; he will wish he had taken the same path taken by the Messenger
a Day when the wrongdoer will bite his hands regretfully, saying, “If only I had followed the path of the Messenger.
And ˹beware of˺ the Day the wrongdoer will bite his nails ˹in regret˺ and say, “Oh! I wish I had followed the Way along with the Messenger!
And on the day the wrongdoer will bite his hands and say: woe to me, if only I had chosen a way with the messenger.
On that day the wrongdoer will bite his hands and say: ‘Would that I had walked in the Apostle‘s path
The day will come when the transgressor will bite his hands (in anguish) and say, "Alas, I wish I had followed the path with the messenger.
on that Day the one who was unjust to himself will bite his hands [in regret] and will say, "How I wish I had followed the way of the Messenger.
on that Day, the one who was unjust to himself will bite his hands [in regret] and will say, “How I wish I had followed the way of the Messenger.
And on a Day, when the oppressor bites upon his hands, say, “Oh, I wish I had taken with the Messenger a pathway.
And on the day when the unjust one shall bite his hands, saying: 'Oh! Would that I had taken a way alone with the Messenger'
On that day the wrongdoer will bite his hands and say: 'Would that I had followed the path shown to me by the Messenger.
When the Day comes, the transgressor will bite his hands in anguish, exclaiming, "Oh, I wish I had taken a Path with the Messenger!"
And the day when the unjust one shall bite his hands saying: O! would that I had taken a way with the Messenge
On that day the wrongdoer will bite his hands and will say, `O, would that I had taken a way along with the Messenger
And that Day the wrongdoer will bite his hands, saying, “Would that I had taken a way with the Messenger
And the Day when the wrong-doer (of every type) will bite at his hands; He will say: "Oh! If only I had taken a (Straight) path with the Messenger (of Allah)
On that Day, the wrongdoer will bite on his hands in despair, he will say, “I wish I had taken a path with the Messenger.
On that Day, the wrongdoer will bite his hands, and say, 'If only I had followed the way with the Messenger
And the Day the wrongdoer will bite on his hands [in regret] he will say, "Oh, I wish I had taken with the Messenger a way
And on the day the wrongdoer shall bite upon his hands, he will say, 'O I wish I had taken a way with the messenger.
The Day that the wrong-doer will bite at his hands, he will say, "Oh! would that I had taken a (straight) path with the Apostle
The Day that the wrong-doer will bite at his hands, he will say, "Oh! would that I had taken a (straight) path with the Messenger
یَـٰوَیۡلَتَىٰ لَیۡتَنِی لَمۡ أَتَّخِذۡ فُلَانًا خَلِیلࣰا ٢٨
Woe is me! If only I had not taken so and so as a friend
Oh! Woe to me! Would that I had never taken so-and-so as a friend!
Ah! woe unto me! wouldthat had never taken such a one for a friend
Woe alas, ah would I had not taken so-and-so as friend
“Woe to me, I wish I had not befriended him (the body demon, the idea “I am the body” produced by the second brain in one’s gut)!”
Alas for me! If only I had not taken so-and-so for a friend!
Woe to me! I wish I had not taken so and so as a friend
"Oh, woe is me! Would that I had not taken so-and-so for a friend
`Ah, woe is me! would that I had not made friends with so and so
Alas, would that I had not taken So-and-so for a friend
woe to me, I wish I had not taken so and so as a friend,
“Pity on me. If I had not taken so and so as a friend!”
“Oh, I wish I had never taken that one for a friend
Woe to me! I wish I had not taken so-and-so for a close friend;
O, woe is me! would that I had not taken such a one for a friend now
“Woe to me – alas, if only I had not taken that one for a friend.”
Woe unto me! Alas I wish I had not taken so and so as a friend.
Alas for me! O that I had not taken such a one for my friend
"O, woe is me! Would that I had not taken such a one for a friend
Would that I had never chosen soandso for my companion
"Oh! woe is me! would that I had not taken such an one for my friend
Ah! Woe to me! Would that I had not taken so and so as a friend
Ah! Woe is me! Would that I take not to myself so-and-so as a friend!
“How miserable I am! I wish I had never made friends with old so-and-so.
Oh! Would that I had never chosen so-and-so for my companion
O, woe to me! Would that I had not chosen so and so for a friend
O woe is me! would that I had not taken such a one for a friend
And on that day the unjust will bite his hands saying, "I wish I had taken a way with the messenger.
"Oh would that I had never chosen such-and-such as my friend!"
Ah! Woe to me! Would that I had not taken such a one for a friend
"Woe unto me, I wish I did not take so and so as a friend!"
"Woe to me, I wish I did not take so and so as a friend!"
Woe to me, I wish I did not take so and so as a friend!
Oh my calamity, I wish I did not take so and so (as) a faithful, close friend
Oh, woe is me! Would that I had not taken so-and-so for a friend
Oh, woe to me! Would that I had not taken so-and-so to myself for a (close) fellow
Alas for me! Ah, would that I had never taken such an one for friend
Woe to us! Would that we had not been friends with so and so
Woe to me! Would that I had not taken so-and-so for my friend
Ah! Woe unto me! Would that I had not taken so-and-so for a friend!
"Alas! My misfortune! If only I had not taken that one _ (the Shaitan) _ as a friend!"
Ah! Woe betide me! Would that I had not taken such a one for a friend!
And he adds: "Woe betide me, I wish I did not take such a man for a friend"
Woe to me! If only I hadn’t taken so-and-so as a friend;
Woe to me! I wish I had never taken so-and-so as a close friend.
Woe upon woe to me, if only I did not choose this fellow for a friend.
Oh, would that I had never chosen so-and-so for my companion.
"Alas, woe to me, I wish I did not take that person as a friend.
Woe to me! I wish I had not taken so and so as a friend.
Woe to me! I wish I had not taken so and so as a friend.
Oh, woe to me! I wish I had not taken that person as an intimate friend.
Oh woe is me! Would that I had not taken such a one for a friend
Oh, woe is me! Would that I had never taken so- and-so for a friend!
"Oh, woe unto me, I wish I hadn't taken so-and-so for a friend!"
O woe is me! would that I had not taken such a one for a friend
`O, woe is me ! would that I had never taken such a one for a friend
Oh, woe unto me! Would that I had not taken so-and-so for a friend
"Oh! I am (now in) misery! If only I had never taken such an (Evil) one as a friend
Alas, for me! I wish I had never taken so-and-so as a friend.
Oh, woe to me; I wish I never took so-and-so for a friend
Oh, woe to me! I wish I had not taken that one as a friend
O woe to me! I wish I had not taken so-and-so for a friend.
"Ah! woe is me! Would that I had never taken such a one for a friend
"Ah! woe is me! Would that I had never taken such a one for a friend
لَّقَدۡ أَضَلَّنِی عَنِ ٱلذِّكۡرِ بَعۡدَ إِذۡ جَاۤءَنِیۗ وَكَانَ ٱلشَّیۡطَـٰنُ لِلۡإِنسَـٰنِ خَذُولࣰا ٢٩
he led me away from the Revelation after it reached me. Satan has always betrayed mankind.’
Indeed they led me astray from the reminder (this Qur’an) after when it had come to me.” Satan is ever a deserter to human in the Hour of need.
Assuredly he misled me from the admonition after it had come unto ine. Verily the Satan is ever unto man a betrayer
He led me astray from the Warning after it had come to me. Satan always betrays man
“Indeed, it led me astray from the remembrance (of the knowledge of the reality reminding me of my essence)... Satan (delusion – thinking you are the body) is man’s great deserter (deserting him and leaving him helpless).”
He led me astray from the Reminder after it came to me.´ Shaytan always leaves man in the lurch.
Certainly he led me astray from the Reminder after it had come to me, and Satan is a deserter of man.’
"Indeed, he led me astray from the Reminder (the Qur’an) once it had come to me. Satan has proved to be a betrayer of humankind."
`He indeed led me astray from this source of rising to eminence (- the Qur'an) after it had come to me. And satan is ever a deserter of human being (in the hour of need)
He indeed led me astray from the Remembrance, after it had come to me; Satan is ever a forsaker of men.
he has certainly led me away from the reminder after it came to me, Satan is a deserter of the human being (as he declares himself clear of the human being).”
“That friend of mine prevented me of worshipping the Lord after I received His Message.” Indeed Satan lets his victim down at the moment that he has promised to help him the most
“He led me astray from the message after it had come to me. Satan is to the human being a traitor.” Then the messenger will say
he definitely made me stray away from the Reminder after it had come to me.” And Satan has always been a betrayer of man.”
for he did lead me astray from the Reminder after it had come to me, for Satan leaves man in the lurch!
“He indeed led me astray from the advice that had come to me”; and Satan deserts man, leaving him unaided
Indeed he has led me astray from the remembrance after it had come to me. Truly Satan is a relinquisher for the human being.”
He seduced me from the admonition of God, after it had come unto me: For the devil is the betrayer of man
"He verily led me astray from the Reminder after it had reached me. Satan is ever a deserter of men."
He led me astray from the Remembrance after it had reached me, satan is ever the foresaker of humans.
It was he who led me astray from the Warning which had reached me! and Satan is man's betrayer."
Surely, indeed he led me astray from Az-Zikr after it had come to me. And the Satan, with respect to mankind, is a deserter in the hour of need.”
Certainly, he caused me to go astray from the Remembrance after it drew near me. And Satan had been a betrayer of the human being.
“He led me away from the message after I heard it! Satan is nothing but a traitor to humanity!”
He was the one who led me astray from the admonition even after it had reached me." Satan is ever treacherous to man
For it was he, who had deluded me to reject the Admonition which had come to me. Satan has proved very treacherous to man. "
Certainly he led me astray from the Reminder after it had come to me. And the devil ever deserts man
O sorrowful is my state, I wish I had not taken such a one as a friend,
"He made me stray away from Your Message after it had reached me. And the Satan is betrayer of mankind."
Surely, he led me astray from the direction and guidance after it had come to me, and Satan leaves man helpless and forlorn (in the time of distress)
"He has misguided me from the remembrance after it came to me, and the devil was always a betrayer of mankind!"
"Hehas misguided me from the remembrance after it came to me, and the devil was always a betrayer of mankind!
He has misguided me from the remembrance after it came to me, and the devil was always a betrayer of mankind!
He had misguided me from the reminder after when (it) came to me. And the devil was to the human/mankind a disaster/letting down ."
Indeed, he led me astray from the remembrance [of God] after it had come unto me!” For [thus it is:] Satan is ever a betrayer of man
Indeed he readily made me err away from the Remembrance after it had come to me." And Ash-Shaytan (i.e., dwelling habitation) has been constantly abandoning man
He verily led me astray from the Reminder after it had reached me. Satan was ever man's deserter in the hour of need
He led me away from the true guidance after it had come to us. Satan is a traitor to people."
Indeed he led me astray from the advice after it had come to me. And the Satan is man‘s betrayer
He verily led me astray from the 'Revealer of Truth', (the 'Qur’ān'), after it had come unto me. ‘Satan’ is proved to be a deserter to man in the time of need."
"He really made me disregard the advice when it came to me." Indeed, the Shaitan always betrays man in times of need
He verily deceived me into going away from the Qur’ān), after it had been revealed to me. There Satan proved himself to be a traitor to man!’
"He misled me and caused my loss in the maze of error and made me reject and neglect the divine and noble discourse which came to my door. Indeed, AL-Shaytan (Satan) seduces man and betrays him to his fall"
he led me astray from the Reminder after it had come to me.” The Satan deceived humanity.
It was he who truly made me stray from the Reminder after it had reached me.” And Satan has always betrayed humanity.
He lead me astray from the reminder after it came to me, and the devil always abandons man.
It was he that made me stray from the Admonition after it had come me. Satan is ever treacherous to man.‘
"He has led me away from the message after it came to me. Indeed, the devil lets down his human victims."
He led me away from the remembrance [of God] after it had come to me. Satan, has always let man down."
He led me away from the remembrance [of God] after it had come to me. Satan has always let the human being down.”
He already let me stray from the reminder after it had come to me; and Satan was ever for the human, a deserter.”
He indeed led me astray from the Message after it had come to me, and the Satan fails to aid man
He surely led me astray from the Reminder after it had come to me!.' Satan is ever treacherous to man.
"Indeed he led me away from the Reminder after it had come to me. Ah, the Satan is always man's deserter in the hour of need."
Certainly he led me astray from the reminder after it had come to me; and the Shaitan fails to aid man
`He led me astray from the Reminder after it had come to me.' And Satan always deserts man in the hour of need
He did indeed cause me to go astray from the Reminder after its having come to me, and Satan is a forsaker of man.
"He led me astray from the Message (of Allah, even) after it had come to me! And Satan is only a traitor to man!"
He led me away from the Reminder after it had reached me. Satan has always been a betrayer of man.”
He led me away from the Message after it had come to me; for Satan has always been a betrayer of man.'
He led me away from the remembrance after it had come to me. And ever is Satan, to man, a deserter."
Surely, certainly he led me astray from the Reminder after it came to me; and the devil is to man, a forsaker.'
"He did lead me astray from the Message (of God) after it had come to me! Ah! the Evil One is but a traitor to man!" Then the Apostle will say
"He did lead me astray from the Message (of Allah) after it had come to me! Ah! the Evil One is but a traitor to man!"
وَقَالَ ٱلرَّسُولُ یَـٰرَبِّ إِنَّ قَوۡمِی ٱتَّخَذُوا۟ هَـٰذَا ٱلۡقُرۡءَانَ مَهۡجُورࣰا ٣٠
The Messenger has said, ‘Lord, my people treat this Quran as something to be shunned,’
And the Messenger (Muhammad) will say: “O my Lord! Surely, my people took this Qur’an as deserted (neither learned nor acted upon it).”
And the Apostle will say: my lord! verily my people took this Qur'an as a thing to be shunned
The prophet will say: "O my Lord, my people had fettered the Qur'an."
The Rasul (one who READs his essential reality) said, “O Rabb! Indeed, my people have abandoned the Quran (experiencing the requisites of their essential reality and turned to bodily pleasures instead)!”
The Messenger says, ´My Lord, my people treat this Qur´an as something to be ignored.´
And the Apostle will say, ‘O my Lord! Indeed my people consigned this Qur’an to oblivion.’
And the Messenger says: "My Lord! Surely my people have made this Qur’an something worthy of no attention."
And (on that Day) the Messenger will say, `My Lord! my people treated even this Qur'an (full of blessings) as (a thing) abandoned
The Messenger says, 'O my Lord, behold, my people have taken this Koran as a thing to be shunned.
And the messenger says: “My Lord, indeed my people made this Quran abandoned.”
At that time the Prophet will say: “My Lord, what a shame that my people deserted this Qur’an.”
“O my Lord, truly my people took this Quran as virtually useless.
And the Messenger said, “My Lord, my people have dealt with this Qur’an by deserting it.”
The Apostle said, 'O my Lord! verily, my people have taken this Qur'an to be obsolete!
And the Noble Messenger submitted, “O my Lord - indeed my people took this Qur’an as worthy of being abandoned.”
And the messenger said, “O my Lord, truly my people have taken this Quran as a thing to be deserted.”
And the apostle shall say, O Lord, verily my people esteemed this Koran to be a vain composition
And the Messenger says, "My Lord! Verily, my own people have made this Quran of no account."
The Messenger says: 'O my Lord, my people have taken this Koran while deserting it.
Then said the Apostle, "O my Lord! truly my people have esteemed this Koran to be vain babbling."
And the Messenger said: “O my Nourisher-Sustainer! Verily, my nation treated this Al-Quran as a discarded item.”
And the Messenger said: O my Lord! Truly, my folk took this, the Quran to themselves, as that which is to be abandoned!
Then the messenger will say, “O my Lord, truly, my people took this Qur’an to be something to abandon.”
The Messenger will say: "O my Lord! Surely my people took this Qur’an for foolish nonsense."
And the Messenger will say, "O my Lord, my people had made this Qur´an the object of their ridicule."
And the Messenger will say: My Lord, surely my people treat this Qur’an as a forsaken thing
he has misled me from the reminder after it had come to me, and the devil is a traitor for man."
And the Messenger will say, "O my Lord! My people did indeed treat this Qur'aan as a thing abandoned."
And the (Holy) Messenger (blessings and peace be upon him) will submit: ‘O Lord, surely my people had utterly abandoned this Qur’an.
And the messenger said: "My Lord, my people have deserted this Quran."
Andthe messenger said: "My Lord, my people have deserted this Qur'an.
And the messenger said: "My Lord, my people have deserted this Qur'an."
And the messenger said: "You my Lord, that my nation took this the Koran deserted/abandoned ."
AND [on that Day] the Apostle will say: “O my Sustainer! Behold, [some of] my people have come to regard this Qur’an as something [that ought to be] discarded!”
And the Messenger has said, "O Lord! Surely my people have taken to themselves this Qur'an as a thing to be forsaken."
And the messenger saith: O my Lord! Lo! mine own folk make this Qur'an of no account
The Messengers will say, "Lord, my people had abandoned this Quran."
And the messenger will say, .O my Lord, my people had taken this Qur‘an as deserted
The Messenger will say: "O’ my Lord, certainly my people have taken this 'Qur’ān' as a thing to be neglected."
And the messenger will say, "My Lord, truly my people had forsaken this Qur´an."
The Messenger will say: ‘O’ my Lord, most certainly my people have regarded this Qur’ān as something to be ignored’.
And there shall the Messenger express to Allah, his Creator his discontent at his people; he says now as he said earlier in life below "O Allah my Creator, I presented to my people Your divine message but my people took a dislike to Your divine discourse -the Quran- and they rejected it as a groundless fiction, and what they formed in their minds they exhibited in action"
The Messenger will say, “My Lord, some of my people regard this Quran as something to be avoided.”
The Messenger has cried, “O my Lord! My people have indeed received this Quran with neglect.”
And the messenger will say: oh my Lord, my people turned away from this Qur´an.
And the Apostle says: ‘Lord, my people have forsaken this Koran.‘
The messenger said, "My Lord, my people have deserted this Quran."
The Messenger will say, "My Lord, This Qur'an was abandoned by my people,"
The Messenger will say, “My Lord, This Qur’an was abandoned by my people.”
And the Messenger said, “O My Lord, surely my kinfolk has taken this - the Quran - as abandoned.”
And the Messenger will say (that Day): 'O my Lord! Verily my people treated this Qur'?n with neglect
And the Messenger will say: 'My Lord! My people have regarded this Qur'Än as something to be discarded!'
And the Messenger will say, "O my Lord! These are my people, the ones who had disabled and made this Qur'an of no account." (MAHJUR = They had immobilized it like villagers who bind a cow by tying her front foot to her horn)
And the Messenger cried out: O my Lord! surely my people have treated this Quran as a forsaken thing
And the Messenger will say, `O my Lord, my people indeed treated this Qur'an as a thing to be discarded.
And the Messenger will say, “O my Lord! Truly my people have taken this Quran for foolishness.
And the Messenger (Muhammad) will say: "O my Lord! Truly, my people (took the Message lightly and) abandoned this Quran."
The Messenger will say, “O my Lord, my people have treated this Quran as something to be disregarded.”
And the Messenger will say, 'My Lord, my people have abandoned this Quran.'
And the Messenger has said, "O my Lord, indeed my people have taken this Qur'an as [a thing] abandoned."
The messenger said, 'O my Lord! Indeed my people have taken this, the Quran, as a thing to be shunned.'
"O my Lord! Truly my people took this Qur'an for just foolish nonsense."
Then the Messenger will say: "O my Lord! Truly my people took this Qur'an for just foolish nonsense."
وَكَذَ ٰلِكَ جَعَلۡنَا لِكُلِّ نَبِیٍّ عَدُوࣰّا مِّنَ ٱلۡمُجۡرِمِینَۗ وَكَفَىٰ بِرَبِّكَ هَادِیࣰا وَنَصِیرࣰا ٣١
but We have always appointed adversaries from the wicked, for every prophet: Your Lord is sufficient guide and helper
Thus We have made for every Prophet an enemy among the criminals. But your Lord is sufficient as a Guide and Helper.
And even scals We appointed unto every prophet an enemy from among the culprits. And thine Lord sufficeth as GUide and Helper
Thus do We keep opponents among the sinners for every apostle; yet your Lord is sufficient as a guide and helper
And thus, for every Nabi, enemies were formed from among the deniers of the reality... Sufficient is your Rabb, which comprises your essence, as the Hadi (One who enables the realization of one’s essential reality) and the Nasir (the One who aids in the process of attaining this liberation).
In this way We have assigned to every Prophet an enemy from among the evildoers. But your Lord is a sufficient guide and helper.
That is how for every prophet We assigned an enemy from among the guilty, and your Lord suffices as helper and guide
So for every Prophet We have made an enemy (band) from among the disbelieving criminals committed to accumulating sins. But Your Lord is sufficient as a guide (to truth and the right course of action) and a helper (against the plots and practices of your enemies)
(Just as We have turned them into your enemies) so do We make those who cut off their ties (with Allah) as the enemies of each and every Prophet. Yet your Lord is sufficient to guide and (enough) in respect of rendering help
Even so We have appointed to every Prophet an enemy among the sinners; but thy Lord suffices as a guide and as a helper
And like that, for every messenger We made an enemy from the guilty ones. And your Lord is enough as a guide and a helper.
Do not worry; I have always appointed enemies for My Prophets from the criminals of the time. Just depend upon your Lord’s guidance and help
We made for every messenger an enemy among those who are corrupt, but enough is your Lord to guide and to help
Likewise, to every prophet We assigned enemies from among the criminals. But sufficient is yoursg Lord as a Guide and Supporter.
Thus have we made for every prophet an enemy from among the sinners; but thy Lord is good guide and helper enough
And this is how We had appointed guilty people as enemies to every Prophet; and Allah is Sufficient, to guide and to aid
And thus We have appointed for every prophet an enemy from the evildoers and All-sufficient is your Lord as a guide and as a helper.
In like manner did We ordain unto every prophet an enemy from among the wicked: But thy Lord is a sufficient director, and defender
Thus have We made for every prophet an opponent from among the guilty; but your Lord is sufficient as good guide and helper
To every Prophet We have appointed an enemy among the harmdoers; your Lord is Sufficient for you, a Guide and a Helper
Thus have we given to every Prophet an enemy from among the wicked ones - But thy Lord is a sufficient guide and helper
And thus did We make to every Prophet an enemy from among the sinners. And sufficient is your Nourisher-Sustainer as a Guide and Helper
And, thus, We assigned for every Prophet an enemy of the ones who sin. And thy Lord sufficed as one who guides and as a helper.
We have made for every prophet an enemy among the sinners, but your Lord is sufficient to guide and to help.
That is how We made for every Messenger an enemy among the criminals, but your Lord is sufficient for you (O Muhammad) as a Guide and Helper
O Muhammad, in this very way We have made the criminals the enemies of every Prophet, but your Lord suffices for you as your Guide and Helper
And thus have We made for every prophet an enemy from among the guilty, and sufficient is thy Lord as a Guide and a Helper
And the messenger says, "O my Fosterer ! my people have certainly taken this Quran as a forsaken thing."
And thus did We make to every prophet an inimical front from among the sinners; but your Lord is sufficient as Guide and Support
And that is how We made for every Prophet (their) enemy from the evildoers (who used to oppose their Prophetic mission, and this way, a conflict between the forces of good and evil would develop and a favourable and congenial environment for peaceful change would take shape against tyranny, oppression and injustice). And your Lord is sufficient to guide and help
And it is such that We make for every prophet enemies from among the criminals. And your Lord suffices as a Guide and a Victor
Andit is so that We make for every prophet enemies from among the criminals. And your Lord suffices as a Guide and a Victor
And it is so that We make for every prophet enemies from among the criminals. And your Lord suffices as a Guide and a Victor.
And as/like that We made/put to every/each prophet an enemy from the criminals/sinners , and enough/sufficient with your Lord guiding and a victorior/savior
For so it is that against every prophet We have set up enemies from among those who are lost in sin: yet none can guide and give succour as thy Sustainer does
And thus We have made to every Prophet an enemy among the criminals; and your Lord suffices as a Guide and an Ever-Vindicator
Even so have We appointed unto every prophet an opponent from among the guilty; but Allah sufficeth for a Guide and Helper
Thus, from the sinful people We made enemies for every Prophet. Your Lord is a Sufficient Guide and Helper
In a similar way We made for every prophet an enemy from among the sinners, but your Lord suffices as a guide and as a supporter
This is how We made for every ‘Prophet’ an enemy among the impious. But Your Lord is sufficient as a guide and a helper.
In this manner, We designated for every prophet an opponent from amongst the guilty. Your Lord suffices as a Guide and a Helper
This is how We have made enemies for every Prophet from among the Ungodly Sinners. But Your Lord is sufficient as a Revealer of Truth and a helper (against your enemy).
Thus We applied to every prophet some enemies from the transgressors against the divine law who are characterized by satanic attributes. But enough is Allah, your Creator to be the guide -to whom He will- and to afford help -to whom He will-
This is how We have made the sinners an enemy for every prophet. Your Lord is sufficient as a Guide and Helper.
Similarly, We made enemies for every prophet from among the wicked, but sufficient is your Lord as a Guide and Helper.
And likewise We arranged for every prophet an enemy from amongst the sinful, and your Lord is sufficient as a guide and helper.
Thus to every prophet We have assigned adversaries among the transgressors: but you need none besides your Lord to guide and help you
We also set up against every prophet enemies from among the guilty. Your Lord suffices as a guide, a master.
and thus have We assigned to every prophet an enemy; those, who force others to reject Our messages. But your Lord is sufficient as a guide and a helper.
Thus We have assigned to every prophet an enemy; those who force others to reject Our messages. But your Lord is sufficient as a guide and a helper.
And thus, for every prophet We set up enemies among the criminals. And sufficient is your Lord as a guide and a Victory Giver.
31 And thus We appointed for every prophet an enemy from among the sinners, and sufficient is your Lord as a Guide and a Helper
Thus against every prophet We have set up enemies from among those who are guilty. Sufficient is your Lord to provide guidance and support.
Thus have we made for every Prophet enemies among the guilty, those who have been used to thriving on the fruit of others' toil. (6:112), (22:52-54). Yet, Your Lord is Sufficient for a Guide and Helper. (The Divine Message being a great Equalizer of humanity strikes at the vested interests of the exploiters)
And thus have We made for every prophet an enemy from among the sinners and sufficient is your Lord as a Guide and a Helper
Thus did WE make for every Prophet an enemy from among the sinners; And sufficient is thy Lord as a Guide and a Helper
Thus did We make for every prophet an enemy from among the guilty, and thy Lord suffices as a Guide and a Helper
Like this We have made for every prophet an enemy from the criminals (and sinners): But your Lord is enough to guide and to help
For every prophet, We assigned adversaries from among the guilty. Yet, your Lord is sufficient as a Guide and Helper.
Likewise, to every prophet We assign enemies from among the wicked. But your Lord suffices as a Guide and Savior
And thus have We made for every prophet an enemy from among the criminals. But sufficient is your Lord as a guide and a helper
And thus have We made for every prophet an enemy from among the sinners; and your Lord sufficed for a guide and a helper.
Thus have We made for every prophet an enemy among the sinners: but enough is thy Lord to guide and to help
Thus have We made for every prophet an enemy among the sinners: but enough is thy Lord to guide and to help
وَقَالَ ٱلَّذِینَ كَفَرُوا۟ لَوۡلَا نُزِّلَ عَلَیۡهِ ٱلۡقُرۡءَانُ جُمۡلَةࣰ وَ ٰحِدَةࣰۚ كَذَ ٰلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَۖ وَرَتَّلۡنَـٰهُ تَرۡتِیلࣰا ٣٢
The disbelievers also say, ‘Why was the Quran not sent down to him all at once?’ We sent it in this way to strengthen your heart [Prophet]; We gave it to you in gradual revelation
And those who disbelieve say: “Why is not the Qur’an revealed to him all at once?” Thus (it was sent down in parts) so that We may strengthen your hearts thereby. And We have revealed it to you (gradually in stages). (It was revealed to Muhammad in 23 years).
And those who disbelieve say: wherefore is the Qur'an not revealed unto him entire at once! Thus---We reveal- that We may establish thy heart there with; and We have repeated it with a repetition
The unbelievers say: "Why was the whole Qur'an not sent down all at once to him?" It was sent thus that We may keep your heart resolute. So We enunciated it by steps and distinctly
Those who deny the knowledge of the reality say, “The Quran should have been revealed to him all at once (like those revealed to the Children of Israel).” (Whereas) We (revealed it as thus) to anchor it in your heart (the reflectors of the Names to your brain - heart neurons) and made you recite it in sections (so that you may find each denoted quality within your own essence).
Those who are kafir say, ´Why was the Qur´an not sent down to him all in one go?´ It is so that We can fortify your heart by it. We have recited it distinctly, little by little.
The faithless say, ‘Why has not the Qur’an been sent down to him all at once?’ So it is, that We may strengthen your heart with it, and We have recited it [to you] in a measured tone
Those who disbelieve say (by way of yet another false argument for unbelief): "Why has the Qur’an not been sent down on him all at once?" (We send it down in parts) so that We may (impress it on your mind and) establish your heart with it, and We are conveying it distinctly and gradually, (one part supporting the other, and providing guidance and instruction for emerging occasions)
And those who disbelieve say, `Why has not (the whole of) the Qur'an been revealed to him all at once? (But We have revealed it) in this manner (- piece by piece out of necessity). And (inspite of the fact that it has not been revealed all at once,) We have arranged it in an excellent (form and order of) arrangement (and free of all contradictions) so that We may thereby lend strength to your heart
The unbelievers say, 'Why has the Koran not been sent down upon him all at once?' Even so, that We may strengthen thy heart thereby, and We have chanted it very distinctly
And those who disbelieve say: “Why was not the Quran sent down to him all at once?” It is like that, so that We strengthen your heart with it, and We have recited it to you distinctly (slowly and thoughtfully).
The disbelievers say: “How come the Qur’an is not being revealed to him all at once? It is being revealed gradually in order to strengthen you in belief (so that there will always be a Divine intervention in the process of the establishment of the first Islamic state.
Those who do not believe say, "Why is not the Quran revealed to him all at once?" It is revealed this way so that We may strengthen your heart with it, and We have vocalized it to you in gradual, moderate, well-arranged stages
And those who denied said, “If only the Qur'an had been sent down upon him as one complete whole!” Yet (it is sent in this way) in order to strengthen your heart thereby, and We (revealed it to be) chanted slowly and distinctly.
Those who misbelieve said, 'Unless the Qur'an be sent down to him all at once...!' - thus - that we may stablish thy heart therewith, did we reveal it piecemeal
And the disbelievers say, “Why was the Qur’an not sent down to him all at once?” This is how We sent it in stages, in order to strengthen your heart with it and We read it slowly, in stages
And those who disbelieve said, “If only the Quran was revealed unto him in one piece” Thus [We have revealed it by stages] so that We may strengthen your heart with it and We have recited it [unto you] a measured recitation.
The unbelievers say, unless the Koran be sent down unto him entire at once, we will not believe. But in this manner have We revealed it, that We might confirm thy heart thereby, and We have dictated it gradually, by distinct parcels
Those who disbelieve said, "Why is not the Quran sent down to him all at once (in one piece)?" It is revealed as it is so that We may strengthen your heart therewith, and We have rehearsed it to you gradually, in well-arranged stages
The unbelievers ask: 'Why was the Koran not sent down to him all at once? ' As such We strengthen your heart thereby, and We have recited it very distinctly
And the infidels say, "Unless the Koran be sent down to him all at once. . . ." But in this way would we stablish thy heart by it; in parcels have we parcelled it out to thee
And said those who have disbelieved: “Why not Al-Quran has been sent down to him all at one occasion? Like this, so that We may strengthen therewith your heart. And We have revealed it in small portions, slowly
And those who were ungrateful said: Why was the Quran not sent down to him all at once? Thus, We will make firm thy mind by it. And We chanted a chanting.
Those who reject faith say, “Why is the Qur’an not revealed to him all at once?” It is given this way so that We may strengthen your heart with it. We have recited it in precision.
The unbelievers ask: "Why is not the Qur’an revealed to him all in a single revelation?" This method of slow, well arranged, piecemeal revelations is adopted to strengthen your heart
The disbelievers say, "Why has not the entire Qur´an been sent down to this man all at nce?" -Well, this has been done to impress it deeply on your mind, and (for the same object) We have sent it down piecemeal by degrees
And those who disbelieve say: Why has not the Qur’an been revealed to him all at once? Thus, that We may strengthen thy heart thereby and We have arranged it well in arranging
And thus did We make for every prophet, an enemy from among the criminals, and your Fosterer is sufficient as a Guide and a Helper.
Those who suppress the Truth say, "Why was the Qur'aan not sent down to him all at once?" We did send it down thus so that We imbue your mind therewith. And We have arranged it in good order
And the disbelievers say: ‘Why has the Qur’an not been (put together and) sent down to this (Prophet) in one go?’ It has been revealed gradually (in segments) so that by this We may strengthen your (most sanctified) heart, and (that is why) We have recited it gradually with pauses (in order that your heart may feel tranquil by receiving Our message again and again)
And those who rejected said: "If only the Quran was sent down to him in one go!" It was done as such so We could strengthen your heart with it, and We arranged it accordingly
Andthose who rejected said: "If only the Qur'an was sent down to him in one go!" It was done as such so We could strengthen your heart with it, and We arranged it accordingly
And those who rejected said: "If only the Qur'an was sent down to him in one go!" It was done as such so We could calm your mind with it, and We arranged it accordingly.
And those who disbelieved said: "If only the Koran was descended on (to) him once in entirety ." Like that to strengthen with it your heart and We compiled (it) well/read or recited slowly, distinctly and clearly , good composition/slow, distinct and clear reading or recitation
Now they who are bent on denying the truth are wont to ask. “Why has not the Qur’an been bestowed on him from on high in one single revelation?” [it has been revealed] in this manner so that We might strengthen thy heart thereby - for We have so arranged its component parts that they form one consistent whole
And the ones who have disbelieved have said, "If only the Qur'an had been sent down upon him as one complete whole." Thus, that We may make firm your heart-sight thereby, and We have recited it in a (distinct) recitation
And those who disbelieve say: Why is the Qur'an not revealed unto him all at once? (It is revealed) thus that We may strengthen thy heart therewith; and We have arranged it in right order
The unbelievers have said, "Why was the whole Quran not revealed to him at once?" We have revealed it to you in gradual steps to strengthen your hearts and give you explanations
Said those who disbelieved, .Why has the Qur‘an not been revealed to him all at once?. (It has been sent down) in this way (i.e. in parts) so that We make your heart firm, and We revealed it little by little
Those who persist in disbelief say: "Why has not the 'Qur’ān' been revealed unto him all at once?" We send it down in parts so that We may (entrench it in your mind) and strengthen your heart with it. We are revealing it (unto you) clearly and progressively.
The unbelievers say, "Why wasn´t this Qur´an revealed to him in a single stretch?" This was done in order that We may fortify your heart with it. It is revealed gradually and phrased elegantly
Those who are living in spiritual darkness say: ‘Why has not the Qur’ān been revealed to him all at once?’ We send it down in parts so that We may (entrench it in your mind) and strengthen your heart with it. We are revealing it (to you) clearly and progressively.
Again the infidels say: "If only the Quran were revealed to him all at once!" But We reveal it in this manner -gradual growth- to lay it to your heart and establish it firmly so that it prevails upon you O Muhammad and you be confirmed in opinion, action and purpose and We peruse it slowly and We take Our time
The disbelievers say, “Why wasn’t the Quran sent down all at once to him?” We revealed it this way to build your confidence, and arranged it as one book.
The disbelievers say, “If only the Quran had been sent down to him all at once!” ˹We have sent it˺ as such ˹in stages˺ so We may reassure your heart with it. And We have revealed it at a deliberate pace.
And those who reject (the truth) say: why is not the Qur´an revealed to him in one go? In this manner We strengthen your heart and recite it gradually.
And the unbelievers say: ‘Why was the Koran not revealed to him entire in a single revelation?‘ We have revealed it thus so that We may sustain your heart. We have imparted it by gradual revelation
Those who disbelieved said, "Why did not the Quran come through him all at once?" We have released it to you gradually, in order to fix it in your memory. We have recited it in a specific sequence.
And the unbelievers say, "Why was the Qur'an not sent to him in one single revelation?" [It was revealed in stages] so that We may strengthen your heart. And We revealed it in well-organized portions.
And the unbelievers say, “Why was the Qur'an not sent to him in one single revelation?” [It was revealed in stages] so that We may strengthen your heart. And We revealed it in well-organized portions.
And those who disbelieved said, “Why was the Quran not sent down upon him all at once?” Thus, to stabilize with it your heart, and We recited it, a recitation.
And those who disbelieve say: 'Why has not the Qur'?n been sent down upon him all at once? Thus (is it revealed), that We may strengthen your heart by it and We have rehearsed it to you in slow, well-arranged stages, gradually'
The unbelievers ask: 'Why has not the Qur'Än been revealed to him all at once?' Thus [it has been revealed] so that We might strengthen your heart with it, and We have imparted it to you by gradual revelation.
Now they who are bent on denying the Truth ask, "Why has not the Qur'an been revealed to him all at once?" So it has been! (It has all been revealed upon the Prophet's heart in the Night of Ruling (97:1)). For, in order to strengthen your heart We have already arranged it in the Right Order. And We have caused you to convey it to people in stages, step by step. (73:4)
And those who disbelieve say: Why has not the Quran been revealed to him all at once? Thus, that We may strengthen your heart by it and We have arranged it well in arranging
And those who disbelieve say, `Why was not the Qur'an revealed to him all at once?' WE have revealed it in this manner that WE may strengthen thy heart therewith. And WE have arranged it in the Best form
And the disbelievers say, “Why was the Quran not sent down upon him as a single whole?” It is so, that We may make firm thine heart thereby. And We have recited it unto thee in a measured pace
And those who reject Faith say: "Why is Quran not sent to him all at once?" (It is sent) like this so that We may give strength to your heart with it, and We have made it known to you in slow well-ordered stages, little at a time
The disbelievers question, “Why wasn’t the Quran revealed to him all at once?” It was thus, to strengthen your heart, that We have revealed it to you in stages.
Those who disbelieve say, 'Why was the Quran not revealed to him at once?' Thus in order to strengthen your heart thereby, and We revealed it in stages
And those who disbelieve say, "Why was the Qur'an not revealed to him all at once?" Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly
Those who disbelieved said, 'Unless the Quran is sent down to him all at once.' Thus, that We may make firm your heart with it, and We have arranged it well, distinctly.
Those who reject Faith say: "Why is not the Qur'an revealed to him all at once? Thus (is it revealed), that We may strengthen thy heart thereby, and We have rehearsed it to thee in slow, well-arranged stages, gradually
Those who reject Faith say: "Why is not the Qur'an revealed to him all at once? Thus (is it revealed), that We may strengthen thy heart thereby, and We have rehearsed it to thee in slow, well-arranged stages, gradually
وَلَا یَأۡتُونَكَ بِمَثَلٍ إِلَّا جِئۡنَـٰكَ بِٱلۡحَقِّ وَأَحۡسَنَ تَفۡسِیرًا ٣٣
They cannot put any argument to you without Our bringing you the truth and the best explanation
And they don’t bring to you example (to oppose or find fault in you or in this Qur’an), but We reveal to you the truth, and better explanation.
And they come not unto thee with a similitude but We bring thee the truth and an excellent interpretation
There is not an example they advance to which We do not give you a right answer and a better explanation
Every time they came to you with a problem, We came to you with the best explanation and as the Truth.
Every time they come to you with a difficult point, We bring you the truth and the best of explanations.
They do not bring you any poser but that We bring you the truth [in reply to them] and the best exposition
And also, they never come to you with any (false) argument (to taunt and provoke you) but that We provide you with the truth (to counter their false arguments) and a better exposition (which enables and deepens understanding)
They bring you no parable (by way of an objection) but We have provided you with the true fact and perfect interpretation (of it, in answer to the objection beforehand)
They bring not to thee any similitude but that We bring thee the truth, and better in exposition
And they do not give you an example (or question) unless We bring you the truth and the best explanation (of it).
Thus, as soon as they come up with an objection, I reveal a firm answer
And no question do they bring to you about which We do not reveal to you the truth and the best explanation
And whatever similitude they come to yousg with, We provide you with the truth and a better exposition.
Nor shall they come to thee with a parable without our bringing thee the truth and the best interpretation
And they will never bring you an example, but We shall bring you a true narration and better than it
And they bring you no similitude but that We bring you the truth and a most excellent explanation.
They shall not come unto thee with any strange question; but We will bring thee the truth in answer, and a most excellent interpretation
And they bring you no similitude but We reveal the truth and the best interpretation thereof (or a better argument)
They do not bring to you any parable but that which We bring to you is the truth and better in explanation
Nor shall they come to thee with puzzling questions, but we will come to thee with the truth, and their best solution
And they do not confront you with a matter but We came to you with Truth and Ahsan-o-Tafseeran [‘A better commentary’ or ‘A better understanding’ (available within the Text of this Al-Kitab)]
And they bring thee no parable. We brought about The Truth to thee and fairer exposition.
They bring no question to you that We don’t reveal to you the truth and the best explanation.
The other reason for this method is that any time they come to you with an argument, We reveal to you the Truth and properly explain it
And (there is another wisdom in this: whenever they brought to you an odd thing (or a strange question), We sent its right answer to you in time and explained it all in the best manner
And they cannot bring thee a question, but We have brought thee the truth and the best explanation
And those who do not believe say, "Why has not the whole Quran been sent down on him all at once?" Thus (We have not sent it down all at once) that We may make your heart firm through it, and (therefore) We have caused the Quran to be recited to you gradually (in portions, after) intervals .
No sooner do they come up with a problem than We bring you the truth behind and the best solution
And these (disbelievers) do not bring you any (such) instance (as an objection or inquiry), but We provide you with the truth (to reply it) and an explanation better (than that)
And for every example they come to you with, We bring you the truth and the best explanation
Andfor every example they come to you with, We bring you the truth and the best explanation
And for every example they come to you with, We bring you the truth and the best explanation.
And they do not come to you with an example except We came to you with the truth and (a) better explanation/interpretation
and [that] they [who deny the truth] might never taunt thee with any deceptive half-truth without Our conveying to thee the [full] truth and [providing thee] with the best explanation
And they do not come up to you with any similitude, except that We come to you with the Truth and a fairer explanation
And they bring thee no similitude but We bring thee the Truth (as against it), and better (than their similitude) as argument
We will support you with the Truth and the best interpretation whenever the infidels argue against you
They bring to you no hypothesis, but We bring to you the correct position and (an answer) better explained
Whenever they come to you with a pretext, We provide you with the truth (to refute their pretext), and the best explication (to raise their awareness).
We responded to every objection they threw at you. We brought you the truth and the most excellent explanations
And whenever they come to you with a pretext, We provide you with the truth (to refute their pretext), and the best explanation (to raise their awareness).
Nor do they present you with challenging questions and unreasonable objections but We present you with the truth and the best explanation meeting their objections and their arguments
Not a single example can they bring you of inconsistency in the book. However, We bring you the truth and the best explanation.
Whenever they bring you an argument, We come to you with the right refutation and the best explanation.
And whenever they bring you an example We bring instead the truth and best explanation.
No sooner will they come to you with an argument than We shall reveal to you the Truth, better expounded
Whatever argument they come up with, we provide you with the truth, and a better understanding.
And every time they come to you with an argument, We will give you the [full] Truth and the best explanation.
And every time they come to you with an argument, We will give you the [full] Truth and the best explanation.
And they do not come to you with an example except that We bring to you with the right and a best explanation.
And they shall not bring to you any similitude, but We bring to you the truth and the best explanation (of it)
Whenever they come to you with an argument, We shall reveal to you the truth and the best explanation.
And no question do they bring to you but We bring to you the Truth and the best explanation. (We reveal to you the best TAFSEER, the explanation of the Qur'an from within itself)
And they shall not bring to you any argument, but We have brought to you (one) with truth and best in significance
And they do not come to thee with an objection but WE provide thee with the truth and an excellent explanation
And they come not to thee with any parable, but that We bring to thee the truth and a better explanation
And no example or parable do they bring to you that We have not made known to you the truth and the best explanation (of the questions)
They can’t bring you any argument, but We bring you the truth and the best explanation.
Whatever argument they come to you with, We provide you with the truth, and a better exposition
And they do not come to you with an argument except that We bring you the truth and the best explanation
And they will not come to you with a similitude except We come to you with the truth and the best interpretation.
And no question do they bring to thee but We reveal to thee the truth and the best explanation (thereof)
And no question do they bring to thee but We reveal to thee the truth and the best explanation (thereof)
ٱلَّذِینَ یُحۡشَرُونَ عَلَىٰ وُجُوهِهِمۡ إِلَىٰ جَهَنَّمَ أُو۟لَـٰۤىِٕكَ شَرࣱّ مَّكَانࣰا وَأَضَلُّ سَبِیلࣰا ٣٤
It is those driven [falling], on their faces,to Hell who will be in the worst place- they are the furthest from the right path
Those who will be gathered on their faces to hell, they will be in an evil state, for they had lost the Right Way.
They who shall be gathered prone on their faces unto Hell-- those shall be worst in respect of place and the most astray in respect of path
Those who will be pushed faces forward into Hell will be in a worse position, farther away from the path
Those who will be gathered in hell, whose essences have darkened and whose faces look down, those are worse in position and most astray in way.
Those who are herded headlong into Hell, such people are in the worst position. They are the most misguided from the way.
Those who will be mustered on their faces toward hell, they are the worse situated and further astray from the [right] way
Those who will be gathered in Hell upon their faces: such represent the evil side in standing and are further astray from the right way
And those who shall be brought to Gehenna dragged on their faces (and along with their leaders) are the worst placed and they have completely lost the straight path
Those who shall be mustered to Gehenna upon their faces -- they shall be worse in place, and gone further astray from the way
Those who will be gathered on their faces into hell, they will be in the worst position and far lost from the (right) way.
Those who follow the wrong path, will end up dragged on their faces to the Hell. What an evil destiny
Those who will be gathered to hell while on their faces, they will be in a terrible situation, and as to the path, most astray
Those who are herded to Hell on their faces—those are in a worse position and further astray from the way.
They who shall be gathered upon their faces to hell,- these are in the worst place, and err most from the path
Those who will be dragged on their faces towards hell – theirs is the worst destination and they are the most astray
And those who are gathered into hell on their faces, it is they who are worst as for the position and are most in error as for the way.
They who shall be dragged on their faces into hell, shall be in the worst condition, and shall stray most widely from the way of salvation
They who shall be gathered upon their faces into hell, such are worse in plight and further from the path
Those who will be gathered into Gehenna (Hell) upon their faces shall be in the worst in place, and have gone further astray from the Path
They who shall be gathered upon their faces into hell, shall have the worst place, and be farthest from the path of happiness
Those who will be gathered on their faces unto Hell — they (will be in) an evil place and more astray from (the right) path
Those who will be assembled on their faces in hell, those are worse placed, ones who go astray from the way.
Those who will be assembled to Hell, on their faces, will be in the worst position. Their path is the most astray.
Those who will be dragged headlong into hell shall have an evil place to dwell in, for they had lost the Way by taking an utterly wrong stand
those who are going to be driven to Hell upon their faces, have taken an utterly wrong stand and their way is most erroneous
Those who will be gathered to hell on their faces -- they are in an evil plight and straying farther away from the path
And they do not come to you with any similitude (question or problem) but We give you the correct (answer) with the best explanation.
Those who will be dragged headlong into Hell shall have an evil place to dwell in — and they had strayed away from the Right Path
(They) are such people as will be driven headlong towards Hell. It is they who are the worst ones as for their abode and are (also) much distracted from the (straight) path
Those who will be gathered to Hell on their faces, these are the most evil and the most strayed from the path
Those who will be gathered to Hell on their faces, these are the most evil and the most strayed from the path
Those who will be gathered to Hell on their faces, these are the most evil and the most strayed from the path.
Those who are being gathered on their faces/fronts to Hell , those are (in a) worst place/position, more misguided (in) a way/road
[And so, tell those who are bent on denying the truth that] they who shall be gathered unto hell upon their faces – it is they who [in the life to come] will be worst in station and still farther astray from the path [of truth]
The ones who will be mustered to Hell upon their faces, those will be in an eviler place and will have (erred) further from the way
Those who will be gathered on their faces unto hell: such are worse in plight and further from the right road
Those who will be driven headlong into hell will have a terrible dwelling; they have certainly gone astray
Those who will be driven on their faces to Hell - they are the worst in situation and far more astray from the path
Those who will be gathered on their faces to ‘Gehenna’, such will be in a dreadful situation, and further astray from the right way.
Gathered around the hellfire and shoved into it face down, would indeed be those who held the worst of beliefs and had strayed the farthest away from the path
Those who will be dragged into Gehenna on their faces will be in the worst condition, and are now the furthest astray (from the path of truth).
These are they who shall be thronged in Day of Judgement dragged on their faces in chains to take their abode in Hell. These are they who have assumed the worst position in society here and Hereafter and have chosen the worst path which has sealed their fate
Those who will be dispatched face down to Hell will be in the worst place and furthest away from any path
Those who will be dragged into Hell on their faces will be in the worst place, and are ˹now˺ farthest from the ˹Right˺ Way.
Those who are gathered into hell on their faces, they are worst off and most astray from the way.
Those who are dragged upon their faces into Hell shall have a viler place to dwell in, having strayed farther from the right path
Those who are forcibly summoned to Hell are in the worst position; they are the farthest from the right path.
As for those who are dragged facedown to Hell, they will be in the worst place as they are the most misguided from the path.
As for those who are dragged facedown to Hell, they will be in the worst place as they are the most misguided from the path.
Those who are mustering to Gohanam (Hell) upon their faces, those are eviler, position, and further astray pathway.
Those who shall be mustered upon their faces unto Hell, they are in a worse place and as to path,most astray
Those who will be gathered to hell on their faces they will be worst in station and still farther away from the [right] path.
Those who will be gathered prone on their faces to Hell, it is they who will be worst in station, and as to the Path, they are most astray
(As for) those who shall be gathered upon their faces to hell, they are in a worse plight and straying farther away from the path
Those who will be gathered unto Hell on their faces -they will be the worst in plight and most astray from the right path
[As for] those who are gathered upon their faces to Hell, their place is worse and they are further astray from the way
Those who will be gathered to Hell (fallen) on their faces— They will be in evil fate, on a path most astray
Those who will be gathered to Hell on their faces, are in the worst position, and are most astray from the path.
Those who are herded into Hell on their faces—those are in a worse position, and further astray from the way
The ones who are gathered on their faces to Hell - those are the worst in position and farthest astray in [their] way
Those who shall be gathered upon their faces to Hell, those, evil place and most astray way.
Those who will be gathered to Hell (prone) on their faces,- they will be in an evil plight, and, as to Path, most astray
Those who will be gathered to Hell (prone) on their faces,- they will be in an evil plight, and, as to Path, most astray
4
Lesson in Fate of Former People
وَلَقَدۡ ءَاتَیۡنَا مُوسَى ٱلۡكِتَـٰبَ وَجَعَلۡنَا مَعَهُۥۤ أَخَاهُ هَـٰرُونَ وَزِیرࣰا ٣٥
We gave Moses the Book and appointed his brother Aaron to help him
And indeed We gave Moses the Scripture (the Torah), and placed his brother Aaron with him as a helper;
And assuredly We vouchsafed unto Musa the Book and We placed with him his brother Harun as a minister
We gave Moses the Book, and made his brother Aaron his minister
Indeed, We gave Moses the knowledge of the reality and the instructions of application, and appointed his brother Aaron as an assistant.
We gave Musa the Book and appointed his brother Harun with him as a helper.
Certainly We gave Moses the Book and We made Aaron, his brother, accompany him as a minister
(Examples from history:) Assuredly We granted to Moses the Book and appointed his brother Aaron with him as a helper
And We gave Moses the Scripture and made with him his brother Aaron a sharer of (his) burden
We gave Moses the Book, and appointed with him his brother Aaron as ministe
And We have certainly given Moses the book and appointed his brother Aaron with him as his minister.
Recall Moses to whom I gave the Scripture, and strengthened him by his brother Aaron whom I appointed as his helper
Before this, We sent Moses the Book, and appointed his brother Aaron with him as minister
And surely We gave Moses the Scripture and appointed his brother Aaron as an assistant,
And we did give to Moses the Book, and place with him his brother Aaron as a minister
And indeed We gave Moosa the Book and appointed with him his brother Haroon as a deputy
And indeed We gave Moses the book and We appointed his brother Aaron with him as an assistant.
We heretofore delivered unto Moses the book of the law; and We appointed him Aaron his brother for a counsellor
And We did give to Moses the Book, and placed with him his brother, Aaron, as a minister (or Priest)
We gave the Book to Moses and gave him his brother Aaron as a minister
Heretofore we gave the law to Moses, and appointed his brother Aaron to be his counsellor
And surely, indeed We delivered to Musa Al-Kitab, and appointed with him his brother Harun as a co-helper
And, certainly, We gave Moses the Book and assigned his brother Aaron to him as a minister.
Truly, We sent Moses the Book [of the Torah]. We appointed his brother Aaron with him as an assistant.
We gave Moses the Book and appointed his brother Haroon (Aaron) as a deputy with him
We gave Moses the Book and appointed his brother Aaron as his counsellor
And certainly We gave Moses the Book and We appointed with him his brother Aaron, an aider
Those who will be gathered towards hell on their faces, those will be in an evil place and away from the way.
And We did give Moses the Book, and made his brother Aaron his assistant
And surely, We gave Musa (Moses) the Book, and appointed his brother Harun (Aaron) with him as his minister (for his help)
And We gave Moses the Scripture and We made his brother Aaron a minister with him
AndWe gave Moses the Book and We made his brother Aaron a minister with him
And We gave Moses the Book and We made his brother Aaron a minister with him.
And We had (E) given/brought Moses The Book , and We made/put with it, his brother Aaron (as) a minister/supporter
AND, INDEED, [long before Muhammad] We vouchsafed revelation unto Moses, and appointed his brother Aaron to help him to bear his burden
And indeed We already brought Musa (Moses) the Book, and We made with him his brother Harun (Aaron) as minister
We verily gave Moses the Scripture and placed with him his brother Aaron as henchman
We gave the Book to Moses and made his brother Aaron his Minister
Surely We gave Musa the Book, and appointed his brother Harun as a minister with him
Verily, We gave ‘Moses’ the ‘Scripture’ and appointed his brother, ‘Aaron’, with him (as) an assistant.
We had surely granted Musa the book, and had appointed his brother Haroon as an assistant
And verily, We gave Moses the Scripture and appointed with him his brother Aaron as a minster.
They are not different from those to whom We sent Mussa (Moses). We gave Mussa the Book -AL-Tawrah (The Torah)- and We supported him with his brother Harun (Aaron) whom We appointed a minister to be helpful and conducive to his brother to accomplish his mission
We gave Musa the Book, and We made his brother Harun adviser.
We certainly gave Moses the Book and appointed his brother Aaron as his helper.
And We gave Musa (Moses) the book and made his brother Harun (Aaron) a deputy with him.
We gave the Book to Moses and assigned to him his brother Aaron as a helper
We have given Moses the scripture, and appointed his brother Aaron to be his assistant.
And We gave Moses the Book and appointed his brother Aaron to help him.
And We gave Moses the Book and appointed his brother Aaron to help him.
And We already gave Moses the Book, and We set up his brother Aaron with him as minister.
And indeed We gave Moses the Book and We appointed His brother Aaron with him (as his) assistant
Indeed, We gave the book to Moses, and appointed his brother Aaron to help him to bear his burden.
Recall that We indeed gave Moses the Scripture, and appointed his brother Aaron as minister to him
And certainly We gave Musa the Book and We appointed with him his brother Haroun an aider
WE gave Moses the Book, and appointed with him his brother Aaron as his assistant
And indeed We gave unto Moses the Book and placed with him his brother as a helper
And indeed, (before this,) We sent Musa (Moses) the Scripture (Torah), and appointed his brother Haroon (Aaron) with him as minister
We gave Moses the Scripture and appointed his brother Aaron as his assistant.
We gave Moses the Scripture, and appointed his brother Aaron as his assistant
And We had certainly given Moses the Scripture and appointed with him his brother Aaron as an assistant
And verily, We gave Moses the Book, and We appointed with him his brother Aaron as minister;
(Before this,) We sent Moses The Book, and appointed his brother Aaron with him as minister
(Before this,) We sent Moses The Book, and appointed his brother Aaron with him as minister
فَقُلۡنَا ٱذۡهَبَاۤ إِلَى ٱلۡقَوۡمِ ٱلَّذِینَ كَذَّبُوا۟ بِءَایَـٰتِنَا فَدَمَّرۡنَـٰهُمۡ تَدۡمِیرࣰا ٣٦
We said, ‘Go, both of you, to the people who have rejected Our signs.’ Later We destroyed those people utterly
and We said: “Go you both to the people who have denied Our Verses.” Then We destroyed them with complete destruction.
Then We said: go ye twain unto a people who have belied Our signs. Then We annihilated them an utter annihilation
Then We told them: "Go to the people who have rejected Our signs." Then We annihilated them completely
Then We said, “Go, both of you, to the people who have denied Our signs in their essence!” And We made them miserable!
We said, ´Go to the people who have denied Our Signs,´ and We annihilated them completely.
Then We said, ‘Let the two of you go to the people who have denied Our signs.’ Then We destroyed them utterly
Then We said: "Go both of you to the people who deny Our signs (in the universe and within their own selves that demonstrate Our Existence and Oneness). Then (after they had been warned), We destroyed them utterly
We said, `Go both of you to the people who have cried lies to Our commandments. Then (when they had accomplished their mission of conveying the Message and were again rejected) We destroyed these disbelievers with an utter destruction
and We said, 'Go to the people who have cried lies to Our signs'; then We destroyed them utterly
Then We said: “You both go to the people who denied Our signs.” Then We destroyed them, a total destruction.
I said to them: “Go to the people who have disregarded My Revelations (as recited to them by Prophet Joseph.)” Eventually, I destroyed them all. What a destruction it was
And We directed them, “Go both of you to the people who have rejected our signs.” And those people We caused to perish by utter destruction
then We said, “Godl to the people who have disbelieved Our signs,” then We destroyed them completely.
and we said, 'Go ye to the people who say our signs are lies, for we will destroy them with utter destruction.
We therefore said, “Go, both of you, to the people who have denied Our signs”; then ruining the people, We destroyed them completely
And We said, “Both of you go to the people who have belied Our signs so We annihilated them a complete annihilation.”
And We said unto them, go ye to the people who charge our signs with falsehood. And We destroyed them with a signal destruction
And We said, "Go you together to the people who have denied Our revelations. Then We destroyed them with utter destruction."
(Then) We said: 'Go to the nation who have belied Our signs. ' And We utterly destroyed them
And we said, "Go ye to the people who treat our signs as lies." And them destroyed we with utter destruction
Then We said: “Proceed you both to the nation of those who have rejected Ayaatina (‘Our Ayaat’). Then We destroyed them, an utter destruction
And We said: You both go to the folk who denied Our signs. Then, We destroyed them, an utter destruction.
We commanded, “Both of you, go to the people who have rejected Our signs.” We destroyed (those people) with utter destruction.
and said to them: "Both of you should go to the people who have denied Our Revelations." But those people rejected Our Messengers, as a result We destroyed them with utter destruction
then We said to them, "Go to the people who have treated Our Revelations as false. " So We annihilated those people utterly
Then We said: Go you both to the people who reject Our messages. So We destroyed them with utter destruction
And We gave the book to Musa and We made his brother Harun responsible with him.
We then told them both to go to the people who had denied Our signs. We then put those people to ruin
Then We said: ‘Go, both of you, to the people who have rejected Our signs.’ (But when, despite that, they did not abstain from belying Us) We totally destroyed them
So We said: "Go both of you to the people who have denied Our signs." So We then destroyed them utterly
So We said: "Go both of you to the people who have denied Our signs." So We then destroyed them utterly
So We said: "Go both of you to the people who have denied Our signs." So We then destroyed them utterly.
So We said: "Go/go away (B) to the nation those who lied/denied/falsified with Our verses/evidences ."So We destroyed them destruction/destructively
and We said, “Go you both unto the people who have given the lie to Our messages!” - and thereupon We broke those [sinners] to smithereens
So We said, "Go you (both) to the people who have cried lies to Our signs." Then We destroyed them an utter destruction
Then We said: Go together unto the folk who have denied Our revelations. Then We destroyed them, a complete destruction
We told them, "Both of you go to the people who have rejected Our revelations." We completely destroyed these unbelievers
So we said, .Go, both of you, to the people who have rejected Our signs. Then We annihilated them totally
Then We said: "Go both of you to the people who deny Our signs (of power & glory) Then (after they had been warned), We destroyed them with complete destruction.
We said, "Go to the people who have rejected Our signs." (Finally) We annihilated that nation completely
Then We said: ‘Go both of you to the people who voluntarily and consciously refuse to acknowledge the Revelation Knowledge which We have revealed’. (After warning them not to continue in their perversion), We destroyed them with complete destruction.
And We said to them: Go both of you to the people who have denied Our revelations and treated Our divine authoritative signs as falsehood. We reduced them to a useless for
We said, “Go, the two of you, to the people who have denied Our signs,” then We destroyed them completely.
We had ordered ˹them˺, “Go to the people who would deny Our signs.” Then We annihilated the deniers entirely.
And We said: go both to the people who deny Our signs, then We annihilated them completely.
We sent them to those who had denied Our signs, and utterly destroyed them
We said, "Go, both of you, to the people who rejected our revelations," and subsequently, we utterly annihilated the rejectors.
We said, "Go together to the people who have rejected Our signs." Then We destroyed them completely.
We said, “Go together to the people who have rejected Our signs.” Then We obliterated them.
So, We said, “Go to the kinfolk who are falsified with Our verses,” so We devastated them, a devastation.
And We said: 'Go you both unto the people who have rejected Our signs!' so We destroyed them with utter destruction
And We said: 'Go you both to the people who denied Our signs,' and then We utterly destroyed those people.
Then We said, "Go you both to the people who defy Our Laws!" Then We annihilated them (the deniers), a complete annihilation
Then We said: Go you both to the people who rejected Our communications; so We destroyed them with utter destruction
And WE said to them, `Go both of you to the people who have rejected OUR Signs;' Then WE destroyed them utterly
Then We said, “Go to the people who have denied Our signs.” Then We destroyed them completely
And We commanded: "Both of you, go to the people who have rejected Our Signs (verses):" And those (people) We destroyed with total ruin
We instructed, “Go to the people who denied Our signs.” Then, We destroyed them utterly.
We said, 'Go to the people who rejected Our signs,' and We destroyed them completely
And We said, "Go both of you to the people who have denied Our signs." Then We destroyed them with [complete] destruction
And We said, 'Go both of you to the people, those who said Our signs are lies.' Then We destroyed them, destroying.
And We command: "Go ye both, to the people who have rejected our Signs:" And those (people) We destroyed with utter destruction
And We command: "Go ye both, to the people who have rejected our Signs:" And those (people) We destroyed with utter destruction
وَقَوۡمَ نُوحࣲ لَّمَّا كَذَّبُوا۟ ٱلرُّسُلَ أَغۡرَقۡنَـٰهُمۡ وَجَعَلۡنَـٰهُمۡ لِلنَّاسِ ءَایَةࣰۖ وَأَعۡتَدۡنَا لِلظَّـٰلِمِینَ عَذَابًا أَلِیمࣰا ٣٧
The people of Noah, too: when they rejected their messengers, We drowned them and made them an example to all people. We have prepared a painful torment for the evildoers
And the people of Noah, when they denied the Messengers, We drowned them, and We made them an example for mankind. And We have prepared a painful punishment for the wrongdoers.
And the people of Nuh! When they belied the apostles We drowned them, and made them a sign unto mankind. And We have gotten ready unto the wrong-doers a torment afflictive
We had drowned the people of Noah when they had accused the apostles of lies, and turned them into an example for men. We have prepared a painful punishment for the wicked
And when the people of Noah denied their Rasul We drowned them and made them an exemplary lesson for the people... We have prepared a tragic suffering for the wrongdoers.
And when the people of Nuh denied the Messengers, We drowned them and made them a Sign for all mankind. We have prepared a painful punishment for the wrongdoers.
And Noah’s people, We drowned them when they impugned the apostles, and We made them a sign for mankind, and We have prepared for the wrongdoers a painful punishment
And the people of Noah – when they denied (Noah and thereby meant to deny) the Messengers, We drowned them, and made them a sign (of warning and instruction) for humankind. We have kept ready a painful punishment for the wrongdoers
And (We destroyed) the people of Noah (too), when they treated (Our) Messengers as liars, We drowned them and made them a sign (to learn a lesson from) for mankind. Indeed We have in store a woeful punishment for (such of) the wrongdoers
And the people of Noah, when they cried lies to the Messengers, We drowned them, and made them to be a sign to mankind; and We have prepared for the evildoers a painful chastisement
And We drowned people of Noah when they denied the messengers and We made them a sign for the people, and We have prepared a painful punishment for the wrongdoers.
As for the people of Noah, I drowned them after having denied their Prophet. I made of them a warning case for mankind (so that they know I am Serious when I say that) I have prepared a painful punishment for the unjust people
And the people of Noah, when they rejected the messengers, We drowned them, and We made them a sign for humanity, and We have prepared for all wrongdoers a terrible penalty
And when the people of Noah disbelieved the messengers, We drowned them and made them a sign for mankind. And We have prepared a painful punishment for the unjust,
And the people of Noah, when they said the apostles were liars, we drowned them, and we made them a sign for men; and we prepared for the unjust a grievous woe
And the people of Nooh - when they denied the Noble Messengers, We drowned them and made them a sign for mankind; and We have kept prepared a painful punishment for the unjust
And people of Noah when they belied the messengers, We drowned them and We made them a sign for the mankind and We have prepared for those who wrong their own souls a painful punishment.
And remember the people of Noah, when they accused our apostles of imposture: We drowned them, and made them a sign unto mankind. And We have prepared for the unjust a painful torment
And the people of Noah, when they denied the messenger, We drowned them, and made them a sign for mankind. We prepared for the wrongdoers a grievous woe
The nation of Noah, We drowned them when they belied their Messenger, and made of them a sign to the nation. For the harmdoers We have prepared a painful punishmen
And as to the people of Noah! when they treated their Apostles as impostors, we drowned them; and we made them a sign to mankind: - A grievous chastisement have we prepared for the wicked
And the nation of Nuh — when they denied the Messengers We drowned them and We made them for mankind a Sign. And We have prepared a painful torment for the transgressors
And the folk of Noah when they denied the Messengers, We drowned them. And We made them as a sign for humanity. And We made ready for the ones who are unjust a painful punishment,
When the people of Noah rejected the messengers, We drowned them. We made them a sign for humanity. We have prepared a terrible punishment for sinners.
Likewise, the people of Noah We drowned when they rejected the Messengers and made them an example for mankind; and We have prepared a painful punishment for such wrongdoers
The same was the case with the people of Noah when they charged the Messenger with imposture: We drowned them and made them a sign of warning for entire mankind, and We have prepared a painful chastisement for the unjust
And the people of Noah, when they rejected the messengers, We drowned them, and made them a sign for men. And We have prepared a painful chastisement for the wrongdoers -
Then We said, "Both of you go to the people who have denied Our signs." Then We destroyed them (with a total) destruction.
And We drowned the people of Noah when they rejected the Messengers and We made an example of them (the people) for all mankind. And We have prepared a painful punishment for the transgressors
And the people of Nuh ([Noah] as well), when they denied the Prophets, We drowned them and made them a sign of warning for (other) people. And We have prepared a painful torment for the wrongdoers
And the people of Noah, when they denied the messengers We drowned them, and We made them a lesson for mankind. And We have prepared for the wicked a painful retribution
Andthe people of Noah, when they denied the messengers We drowned them, and We made them a lesson for the people. And We have prepared for the wicked a painful retribution
And the people of Noah, when they denied the messengers We drowned them, and We made them a lesson for the people. And We have prepared for the wicked a painful retribution.
And Noah's nation when they lied/denied/falsified the messengers, We drowned/sunk them, and We made them to the people (as) an evidence/sign , and We prepared to the unjust/oppressors, a painful torture
And [think of] the people of Noah: when they gave the lie to [one of] the apostles, We caused them to drown, and made them a symbol for all mankind: for, grievous suffering have We readied for all who [knowingly] do wrong
And the people of Nuh, (Noah) as soon as they cried lies to the Messengers, We drowned them, and We made them to be a sign to mankind; and We have readied for the unjust a painful torment
And Noah's folk, when they denied the messengers, We drowned them and made of them a portent for mankind. We have prepared a painful doom for evil-doers
We drowned the people of Noah because of their rejection of the Messengers and made them evidence of the Truth for mankind. We have prepared a painful torment for the unjust ones
As for the people of NuH, when they rejected the messengers, We drowned them and made them an example for mankind, and We have prepared a painful punishment for the transgressors
The people of ‘Noah’, when they denied the ‘Messengers’, We drowned them, and made them a lesson for the people. We have prepared an extremely painful punishment for those who are grossly unfair and morally wrong.
We drowned the nation of Nooh when they rejected the messengers! We turned them into an admonition for the whole world. For the evil doers, We have prepared a painful punishment
The people of Noah, when they had denied the Messengers, We drowned them and made them a lesson for the people. We have prepared a painful punishment for those who have voluntarily and consciously abandoned Faith in favour of their own whims.
And the people of Nuh (Noah) who treated the Messengers as imposters, We drowned them and made of them an example and a deterrent to the people, wherefore We have prepared for the wrongful of actions -and refuse to repent- the torment laid upon the damned
Likewise the people of Nuh, after they denied the messengers, We drowned them and made them a sign for people. We have prepared a painful torment for wrongdoers,
And when the people of Noah rejected the messengers, We drowned them, making them an example to humanity. And We have prepared a painful punishment for the wrongdoers.
And the people of Nuh (Noah), when they denied the messengers, We drowned them and made them a sign for mankind, and We promised the wrongdoers a painful punishment.
And Noah‘s people: when they denied the emissaries, We drowned them and made of them an example to mankind; for the wrongdoers We prepared a woeful scourge
Similarly, when the people of Noah disbelieved the messengers, we drowned them, and we set them up as a sign for the people. We have prepared for the transgressors a painful retribution.
And the people of Noah-when they denied the messengers, We drowned them, and We made them a sign for people to come. And We have prepared a painful punishment for the unjust,
And the people of Noah-when they denied the messengers, We drowned them, and We made them a sign for people to come. And We have prepared a painful punishment for the unjust,
And Noah’s kinfolk: when they falsified the messengers, We drowned them, and set them up as a verse for the people. And We have prepared for the oppressors a painful torment.
And the people of Noah, when they rejected the messengers, We drowned them and made them a sign for mankind; and We have prepared for the unjust a painful chastisement
When the people of Noah rejected their messengers, We caused them to drown, and made of them an example for mankind. For the wrongdoers We have prepared grievous suffering.
And Noah's folk: When they had denied the Messengers (denying him was denying the eternal Message of Allah), We caused them to drown and made them a symbol for all mankind. For, We have readied an awful doom for all who do wrong
And the people of Nuh, when they rejected the messengers, We drowned them, and made them a sign for men, and We have prepared a painful punishment for the unjust
And the people of Noah, when they rejected the Messengers, WE drowned them, and WE made them a Sign for mankind. And WE have prepared a painful punishment for the wrongdoers
And Noah’s people: when they denied the messengers, We drowned them and made of them a sign for mankind. And We have prepared for the wrongdoers a painful punishment
And the people of Nuh (Noah)— When they rejected the messengers, We drowned them, and We made them like a Sign for (all) mankind: And We have prepared a (most) painful penalty for (all) wrongdoers—
And the people of Noah—when they rejected the messengers, We drowned them, and made them a sign for all people. For the wrongdoers, We prepared a severe punishment.
And the people of Noah: when they rejected the messengers, We drowned them, and made them a lesson for mankind. We have prepared for the wrongdoers a painful retribution
And the people of Noah - when they denied the messengers, We drowned them, and We made them for mankind a sign. And We have prepared for the wrongdoers a painful punishment
And the people of Noah, when they said the messengers were liars, We drowned them, and We made them a sign for mankind; and We have prepared for the wrongdoers painful punishment.
And the people of Noah,- when they rejected the apostles, We drowned them, and We made them as a Sign for mankind; and We have prepared for (all) wrong-doers a grievous Penalty;
And the people of Noah,- when they rejected the messengers, We drowned them, and We made them as a Sign for mankind; and We have prepared for (all) wrong-doers a grievous Penalty;
وَعَادࣰا وَثَمُودَا۟ وَأَصۡحَـٰبَ ٱلرَّسِّ وَقُرُونَۢا بَیۡنَ ذَ ٰلِكَ كَثِیرࣰا ٣٨
as We did for the people of Ad, Thamud, and al-Rass, and many generations in between
And (also) Ad and Thamud, and the residents of Ar-Rass, and many generations in between (were destroyed).
And the 'Aad and the Thamud and the dwellers of the pass and generations in-between many
(As for) 'Ad, Thamud and the people of ar-Rass, and many generations in between them
And Aad (the people of Hud) and Thamud (the people of Salih) and the companions of the Rass (the unstable well) and many generation between them...
The same goes for ´Ad and Thamud and the Companions of the Well and many generations in between.
And ‘a€d and Thamud, and the inhabitants of Rass, and many generations between them
And the Ad and Thamud, and the people of ar-Rass, and many other generations that lived between these (and the people of Noah)
And (tribes of) `ad and Thamud and the People of the Rass and many a generation in between them (were all destroyed)
And Ad, and Thamood, and the men of Er-Rass, and between that generations a many
And (We also destroyed) Aad and Thamud and inhabitants of the Rass (the well) and many generations between them.
The same thing came true for the people of Ad, Thamood, those who lived in Al-Russ and many other people in between
And also ‘Ad and Thamud, and the companions of the Rass, and many generations between them
and (for) Ād and Thamûd and the fellows of Al-Russ and many generations in between.
And 'Ad and Thamud and the people of ar Rass, and many generations between them
And the tribes of A’ad and the Thamud, and the people of the Wells, and many a generation between them
And ‘Ad and Thamud and the dwellers of Ar-Rass and many generations in between them.
Remember also Ad, and Thamud, and those who dwelt at al Rass; and many other generations, within this period
And (the tribes of) A´ad and Thamud and the people of Ar´Rass, and many generations between them
also to Aad and Thamood and the nation of ErRass and many generations in between
And Ad and Themoud, and the men of Rass, and divers generations between them
And (also) ’Ad and Samud, and the dwellers of Ar-Rass, and many generations in between these (nations)
and Ad and Thamud and the Companions of Rass and many generations in between that.
[That goes for] Ad and Thamud and the companions of the well and many generations among them.
The nations of ‘Ad and Thamud were also destroyed, and so were the dwellers of Ar-Rass, and many generations between them
Likewise were destroyed the ´Ad and the Thamud and the people of the Rass, and many a generation in between
And ‘Ad and Thamud and the dwellers of Rass and many generations in between
And the people of Nuh, when they denied the messengers, We drowned them and We made them a sign for mankind. And We have prepared for those who are unjust, a painful punishment,
For AAad, Thamood, and the people of al-Rass, and for many a generation between them
And (We also annihilated) ‘Ad and Thamud and the residents of Rass and many (other) people in between
And 'Aad and Thamud and the dwellers of Arras, and many generations in between
And'Aad and Thamud and the dwellers of Arras, and many generations in between
And 'Aad and Thamud and the dwellers of Arras, and many generations in between.
And Aad , and Thamud , and the Riss's/old well's friends/company , and many generations/centuries between that
And [remember how We punished the tribes of] Ad and Thamud and the people of Ar-Rass, and many generations [of sinners] in-between
And Aad, and Thamud, and the companions (i.e., inhabitants) of Ar-Rass, and between them (Literally: that) many generations
And (the tribes of) A'ad and Thamud, and the dwellers in Ar-Rass, and many generations in between
To each of the tribes of Ad, Thamud, the settlers around the well and many generations in betwee
And (We annihilated also the peoples of) ‘Ad and Thamud and the people of Rass, and many generations in between them
(We also destroyed the people of) 'Aad’, ‘Thamūd’, the ‘companions of the well’ and many generations between them.
(Also for) the Aads, the Samoods, the people of ´Russ´ and several generations in between
(We also destroyed the tribes of) ‘Ād, Thamūd and the dwellers of Ar-Rass, as well as many generations between them.
Born to it, and met with a similar destiny were the people of 'Aad -the 'Adites-, the people of Thamud -the Thamudites- and the people of the Rass (possibly the people of Sh'aib of Madyan) and many generations in between who sealed their fate
such as Ad, Thamud, the community of the well, and many generations in between.
Also ˹We destroyed˺ ’Ȃd, Thamûd, and the people of the Water-pit, as well as many peoples in between.
And ´Ad and Thamud and the people around the waterhole (ar-Rass) and many generations between them.
And ‘Ād and Thamūd, and those who dwelt at Al-Rass, and many generations in between
Also `Aad, Thamoud, the inhabitants of Al-Russ, and many generations between them.
[And the people of] Aad and Thamud, the people of the Al Rass and many generations in between.
[And the people of] Aad and Thamud, the people of the Al Rass and many generations in between.
And Aad, and Thamud, and the inhabitants of Ar-Ras, and many generations in between that.
And the (tribes of) '?d and Tham?d and the men of Ar-Rass, and many generations between them
And also the `Ād and Thamūd, and the people of al-Rass, and many generations in between.
And (Our Law also struck) Aad and Thamud, and the people of Ar-Rass, and many generations in between. (The people of Ar-Rass used to dig deep wells, and irrigate their flourishing crops. They lived in the current province o
And Ad and Samood and the dwellers of the Rass and many generations between them
And WE destroyed Ad and Thamud, and the People of the Well, and many a generation between them
And ?Ad and Thamud and the inhabitants of al-Rass, and many generations between them
And like (the people of) ‘Ad and Samood (Thamud), and the companions of the Rass, and many a generation between them
And Aad, Thamud, the people of the Well, and many generations in between.
And Aad, and Thamood, and the inhabitants of Arras, and many generations in between
And [We destroyed] 'Aad and Thamud and the companions of the well and many generations between them
And 'Ad and Thamud and the people of Ar Rass, and many generations between them.
As also 'Ad and Thamud, and the Companions of the Rass, and many a generation between them
As also 'Ad and Thamud, and the Companions of the Rass, and many a generation between them
وَكُلࣰّا ضَرَبۡنَا لَهُ ٱلۡأَمۡثَـٰلَۖ وَكُلࣰّا تَبَّرۡنَا تَتۡبِیرࣰا ٣٩
To each of them We gave warnings, and each of them We destroyed completely
And for each of them, We have put forward examples, and each of them We have brought to ruin destruction.
And unto each! We propounded similitude thereunto; and each We ruined an utter ruin
We administered warnings to each of them, and then destroyed them completely
We had given each of them lessons... (In the end) We destroyed them all.
We gave examples to each one of them and each one of them We utterly wiped out.
For each of them We drew examples, and each We destroyed utterly
To each (of them) did We explain the truth in diverse ways and warning examples (from history), and each (of them) did We annihilate utterly
And for (the guidance of) each one (of them) We quoted excellent pieces of advice and (when they still persisted in refusal) We ruined each one of them, a complete ruination
for each We struck similitudes, and each We ruined utterly
And to each one We gave examples (as warnings), and We destroyed them all, a total destruction.
For each of them I revealed enough examples and all of them were whipped out completely
To each We offer parables and similitudes, and to each We brought utter annihilation for their sins
Thus to each We set forth parables, and each We devastated utterly.
For each one have we struck out parables, and each one have we ruined with utter ruin
And We illustrated examples to each one of them; and ruining them, annihilated them all
And unto each of them We set similitudes and each of them We pulverized a complete pulverization.
Unto each of them did We propound examples for their admonition; and each of them did We destroy with an utter destruction
For each of them We set forth parables and examples, and each one have We utterly ruined
to each of them We gave examples, and each of them We utterly ruined
Unto each of them did we set forth parables for warnings, and each of them did we utterly exterminate
And all such nations We made as examples for it (i.e., a punishment that brought forward a complete annihilation of the civilization) and each one We destroyed, an utter destruction
And We propounded parables for each of them. And We shattered each a shattering.
To each one, We gave parables. We brought each one to utter destruction.
We admonished each of them by citing examples of those who were destroyed before them, even then they rejected Our revelations, so We exterminated each one of them
We admonished each one of them by citing the examples (of those who were destroyed before them) and ultimately annihilated all of them
And to each We gave examples and each did We destroy with utter destruction
and (also for) Aad and Samood and the inhabitants of the Rass and many generations between them.
To every one of them We gave warning examples and every one of them We put to annihilation
And We explained examples to each one (of them for direction and guidance,) but (when they did not refrain from rebellion,) We wiped them off completely
And for each We cited the examples, and each We destroyed utterly
Andfor each one We put forth the examples, and each one We destroyed utterly
And for each one We put forth the examples, and each one We destroyed completely.
And each/all We gave to it the examples/proverbs, and each/all We destroyed/ruined destruction/ruin
and unto each of them did We proffer lessons and each of them did We destroy with utter destruction
And for each We struck similitudes, and each We annihilated utterly (Literally: annihilated annihilation)
Each (of them) We warned by examples, and each (of them) We brought to utter ruin
We gave guidance and drove each to destruction
To each (of them) We cited examples, and each of them We brought to utter ruin
For each We presented examples; and each We destroyed with complete destruction.
We gave all of them the words of wisdom. Finally, We brought them to total ruin
To each of these We clearly showed Our Signs (of power & glory), and each of them We destroyed completely.
And to each and all of them did We discourse parables by which moral and spiritual relations are typically set forth. We set examples of typical instances forming a particular case of a principle. We set examples some relative to action and conduct that induce imitation and others to serve as a warning and each and all We reduced in the end to a useless from
We made examples of each of them; and We destroyed them.
For each We set forth ˹various˺ lessons, and We ultimately destroyed each.
For each of them We coined likenesses, and each of them We destroyed completely.
to each of them We gave examples, and each of them We exterminated
To each of these groups, we delivered sufficient examples, before we annihilated them.
in each case, We, [warn them with] examples, and each We utterly destroyed.
in each case, We, [warn them with] examples, and each We utterly destroyed.
And for each We cited the examples for him; and each We smashed, a smashing.
And unto each of them We did give examples, and every one (of them) We did destroy with utter extermination
To each of them did We proffer lessons, and each of them did We utterly annihilate.
Each of them We had warned with examples, and each of them We brought to total ruin
And to every one We gave examples and every one did We destroy with utter destruction
And to each one WE set forth examples; and each one WE utterly destroyed
for each We set forth parables, and each We ruined utterly
And for each one (of the peoples) We set forth parables and examples; And each one We broke to total ruin (for their sins)
We presented each of them with parables, and then We obliterated them completely.
To each We presented the parables; and each We devastated utterly
And for each We presented examples [as warnings], and each We destroyed with [total] destruction
For all We have struck the similitudes, and all We destroyed, destroying.
To each one We set forth Parables and examples; and each one We broke to utter annihilation (for their sins)
To each one We set forth Parables and examples; and each one We broke to utter annihilation (for their sins)
وَلَقَدۡ أَتَوۡا۟ عَلَى ٱلۡقَرۡیَةِ ٱلَّتِیۤ أُمۡطِرَتۡ مَطَرَ ٱلسَّوۡءِۚ أَفَلَمۡ یَكُونُوا۟ یَرَوۡنَهَاۚ بَلۡ كَانُوا۟ لَا یَرۡجُونَ نُشُورࣰا ٤٠
These disbelievers must have passed by the town that was destroyed by the terrible rain––did they not see it? Yet they do not expect to be raised from the dead
And indeed they (disbelievers) have passed by the town (of Prophet Lot) on which the evil rain was rained. Did they not see it (with their own eyes)? But they were not used to expect (believed) any Resurrection.
And assuredly they have gone by the township whereon was rained the evil rain. Are they not wont to see it? Aye! they expect not Resurrection
They must have surely passed by the town on which We had rained the terrible rain of ruin. How could they not have seen it? Still they do not dread the Resurrection
Surely they came upon the city upon which We showered wrath (the destroyed city of the people of Lot)... Did they not see it? No! They did not expect to be resurrected and returned to their essence after death!
They themselves have come across the city which was rained on by an evil rain. Did they not then see it? But they do not expect to rise again.
Certainly they must have passed the town on which an evil shower was rained. Have they not seen it? Rather they did not expect resurrection
And they (in Makkah who now persist in unbelief) have surely come across the land (of the Prophet Lot) upon which was rained a rain of evil. Have they, then, never seen it (with an eye to take heed)? No, they have no expectation of being raised after death (and so they pay no heed to any warning)
And certainly these (Makkan disbelievers) pass by the (ruined) township (of Sodom situated on the highway between Arabia and Syria) which suffered a painful rain (of stones). Have they not been seeing (the ruins of) this (township of the people of Lot). Why, they have been, (but the reason behind their refusal is) they do not (believe and) expect not to be resurrected (after death and to be called to account for their deeds)
Surely they have come by the city that was rained on by an evil rain; what, have they not seen it? Nay, but they look for no upraising
And they have certainly come upon the town that the bad rain was rained on. Did they not use to see it? No, but they do not expect resurrection.
The disbelievers have passed by the towns (of Sodom & Gomorrah) which were ruined by the miserable shower. They see it; yet they do not believe in the Hereafter
And the unbelievers indeed must have passed by the town which rained a shower of harm. Did they not then see it with their own eyes? But they do not fear the resurrection
And indeed they have already come across the city upon which was rained the woeful rain. Have they not seen it then? Rather, they did not expect any resurrection.
Why, they have come past the cities which were rained on with an evil rain; have they not seen them?- nay, they do not hope to be raised up again
And indeed they have visited the township upon which had rained a harmful rain; so were they not seeing it? In fact, they never expected to be raised again
And they surely must have come upon the town on which was rained a woeful rain. Did they not use to see it? Nay! They did not use to expect resurrection.
The Koreish have passed frequently near the city which was rained on by a fatal rain: Have they not seen where it once stood? Yet have they not dreaded the resurrection
Indeed, they have come past the cities which were rained on with an evil rain; have they not seen them? Nay, but they fear not the Resurrection (or hope not for resurrection)
They have surely passed by the village which was rained upon by evil rain (of stones); what, have they never seen it? No, they look for no resurrection
Oft are this have the unbelieving Meccans passed by the city on which was rained a fatal rain. What! Have they not seen it? Yet have they no hope of a resurrection
And surely, indeed these have travelled through the town whereon was rained an evil rain. Have they not been that they may notice it? Nay! They had not been hoping for the resurrection (after death)
And, certainly, they approached the town where the reprehensible rain was rained down on them. Is it that they see it not? Nay! They had been not hoping for any rising up.
Surely (the unbelievers) have passed by the town on which was rained a shower of destruction. Did they not see it? But they do not fear the resurrection.
These unbelievers must have passed by that town which was destroyed by a fatal rain; had they not seen its ruins? But the fact of the matter is they do not believe in the life hereafter
Surely, these people have passed by that habitation on which was rained an evil rain: have they not seen its ruins? But they do not expect another life in the Hereafter
And indeed they pass by the town wherein was rained an evil rain. Do they not see it? Nay, they hope not to be raised again
And for everyone We had set forth examples and everyone We destroyed (with a total) destruction.
And they must have certainly come upon the town/village on which had rained down an evil rain. How could they not have seen it? Yet they have no faith in the Resurrection
And certainly these (disbelievers) have passed by (the remains of) that town on which was showered a disastrous rain (of stones). Did they not see that (ruined town)? But the truth is that they do not expect to be raised up (after death)
And they have come upon the town that was showered with a miserable shower. Did they not see it No, they do not expect any resurrection
Andthey have come upon the town that was showered with a miserable shower. Did they not see it? No, they do not expect any resurrection
And they have come upon the town that was showered with a miserable shower. Did they not see it? No, they do not expect any resurrection.
And they had come/passed by on (to) the village/urban city which was rained the fire's/harm's rain, where they not being seeing it? But they were not hoping/expecting revival/resurrection
And they [who now deny Our messages] must surely have come across that town which was rained upon by a rain of evil: have they, then, never beheld it [with their minds eye]? But nay, they would not believe in resurrection
And indeed they already came up to the town which was rained on by a woeful rain. Have they then not seen it? No indeed, (but) they did not hope for an uprising (i.e., resurrection)
And indeed they have passed by the township whereon was rained the fatal rain. Can it be that they have not seen it? Nay, but they hope for no resurrection
Our Messengers came into the town which was struck by a fatal rain. Did they (unbelievers), not see what had happened to this town? In fact, they had no faith in the Resurrection
Indeed they (the pagans of Makkah) have passed by the town that was afflicted by an evil rain sent down to it. So, have they not been seeing it? Rather, they do not believe in Resurrection
Verily they have passed by the township on which was showered with the rain of evil. Can it be that they have not seen it? Nay, they have no expectation of being resurrected.
They have surely passed by the town upon which was sent the most wretched rain. Did they not see it (coming)? But they did not expect the life after death
And verily they have passed by the town on which was showered with the rain of evil. Can it be that they have not seen it? Nay! But they have no expectation of being resurrected.
In fact they* in their commercial travels have come repeatedly by the town -of Lut (Lot)- which was showered with the direful rain, but they simply passed by with their minds' eyes closed. It makes you wonder did they not see it!, No, but they do not entertain the fact of Resurrection nor do they regard it with fear should it be true
They have passed by the city that was struck by the terrible rain. Haven’t they seen it? They hope not to be brought back to life
They have certainly passed by the city ˹of Sodom˺, which had been showered with a dreadful rain ˹of stones˺. Have they not seen its ruins? But they do not expect to be resurrected.
And they have come across the town on which an evil rain fell - did they not see it? But they did not hope for the resurrection.
They must surely have passed by the city which was destroyed by the fatal rain: have they never seen its ruins? Yet have they no faith in the Resurrection
They have passed by the community that was showered with a miserable shower (Sodom). Did they not see it? The fact is, they never believed in resurrection.
They must surely have come upon the town that was showered with a horrible rain; have they not seen it? But they do not expect resurrection.
They must have come upon the town that was showered with horrible rain; have they not seen it? But they do not expect resurrection.
And already they came upon the city that it rained the bad rain. So, had they not seen it? Nay, but they are not expecting a Propagation (Raising the dead).
And indeed they have passed by the town on which was rained an evil rain, did they not then see it? Nay! They did not hope to be raised again
They must have surely passed by the town which was rained upon with a shower of evil. Have they, then, never seen it? But nay, they would not believe in resurrection.
And indeed they have passed by the township (Sodom) that was rained with a miserable rain. Have they never seen it with eyes of the heart? But nay, they expect not to be raised again. (They do not believe in the Law of Requital and deem that such things happen only by chance)
And certainly they have (often) passed by the town on which was rained an evil rain; did they not then see it? Nay! they did not hope to be raised again
And these Meccans must have visited the town whereon was rained an evil rain. Have they not seen it? Nay, they expect not to be raised after death
And indeed they passed by the town upon which fell the evil rain. Have they not seen it? Nay, but they hope not for a resurrection
And truly, the (disbelievers) must have passed by the town on which was rained by a shower of evil: Then did they not see it (with their own eyes)? But they fear not the Resurrection
They passed by the town that was drenched by the terrible downpour. Didn’t they see it? Yet, they don’t expect resurrection.
And they came upon the city that was drenched by the terrible rain. Did they not see it? But they do not expect resurrection
And they have already come upon the town which was showered with a rain of evil. So have they not seen it? But they are not expecting resurrection
And surely, certainly they have come upon the city which was rained on, the rain of evil; then do they not see it? Nay, they do not hope for resurrection.
And the (Unbelievers) must indeed have passed by the town on which was rained a shower of evil: did they not then see it (with their own eyes)? But they fear not the Resurrection
And the (Unbelievers) must indeed have passed by the town on which was rained a shower of evil: did they not then see it (with their own eyes)? But they fear not the Resurrection
وَإِذَا رَأَوۡكَ إِن یَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَـٰذَا ٱلَّذِی بَعَثَ ٱللَّهُ رَسُولًا ٤١
Whenever they see you [Prophet] they ridicule you: ‘Is this the one God has sent as a messenger
And when they see you (O Muhammad), they treat you not but in mockery (saying): “Is this the one whom Allah has sent as a Messenger?
And when they behold thee, they hold thee up for mockery: is this the one whom Allah hath sent as an apostl
When they see you they take you only in jest: "Is this the one whom God has sent as messenger
When they see you they only make a mockery of you, “Is this the one Allah has disclosed as His Rasul!”
When they see you they only make a mockery of you: ´Is this the one Allah has sent as a Messenger?
When they see you they just take you in derision: ‘Is this the one whom Allah has sent as an apostle!
Whenever they see you (O Messenger), they take you for nothing but a mockery, (saying): "Is this the one whom God has sent as Messenger
And Whenever they see you they treat you disdainfully (saying), `What! is this the man whom Allah has raised for a Messenger
And when they see thee, they take thee in mockery only: 'What, is this he whom God sent forth as a Messenger
And when they see you, they only take you as a joke (saying:) “Is this the one whom God sent as a messenger?
When they see you, they starts mocking at you saying: “Is this the one whom God has appointed as His Messenger?”
When they see you, they do not deal with you, except with mockery, “Is this the one whom God has sent as a messenger?
And when they see yousg, they take you not except in ridicule: “Is this the one Allah has sent as a messenger?
And when they saw thee they only took thee for a jest, 'Is this he whom God has sent as an apostle
And when they see you (O dear Prophet Mohammed - peace and blessings be upon him) they take you but as a mockery, “Is this the one whom Allah sent as a (Noble) Messenger?”
And when they see you they but take you as a matter of jest. Is this the one Allah has raised as a messenger?
When they see thee, they will receive thee only with scoffing, saying, is this he, whom God hath sent as his apostle
And when they see you (Muhammad) they only took you for a jest, "Is this he whom Allah has sent as a Messenger
Whenever they see you, they mock you (saying): 'Is this whom Allah has sent as a Messenger
And when they see thee, they do but take thee as the subject of their railleries. "What! Is this he whom God has sent as an Apostle
And when they saw you, they behave not with you except in jest and mockery, (saying): "Is this that whom Allah has sent as a Messenger
And when they saw thee, they take thee to themselves but in mockery: Is this the one whom God raised up as a Messenger?
When they see you, they treat you no way except in mockery. [They say,] “Is this the one whom Allah has sent as a messenger?
Whenever they see you, they scoff at you, saying: "Is this the man whom Allah has sent as a Messenger
When these people see you, they scoff at you, (saying), "Is this the man whom Allah has sent as His Messenger
And when they see thee, they take thee for naught but a jest: Is this he whom Allah has raised to be a messenger
And indeed they have passed by the town on which was rained an evil rain, did they not then see it? No, they do not hope to be raised (after death).
Whenever they see you, they hold you not but in contempt, saying, "Is this the one Allah has sent as His Messenger?"
And, (O Esteemed Beloved,) when they see you, they do nothing but make fun of you (and say:) ‘Is this (the one) Allah has sent as a Messenger
And if they see you they take you for a mockery: "Is this the one that God sent as a messenger"
Andif they see you they take you for a mockery: "Is this the one that God sent as a messenger?
And if they see you they take you for a mockery: "Is this the one that God sent as a messenger?"
And if they saw you, that they take you except mockingly/making fun: "Is that who God sent (as) a messenger?"
Hence, whenever they consider thee, [O Muhammad,] they but make thee a target of their mockery, [saying:] “Is this the one whom God has sent as an apostle
And when they see you, they decidedly take you to themselves for nothing except in mockery, "Is this he whom Allah has sent forth as a Messenger
And when they see thee (O Muhammad) they treat thee only as a jest (saying): Is this he whom Allah sendeth as a messenger
(Muhammad), when they see you, they will only mock you and say, "Has God really sent him as a Messengers
When they see you, they take you only as a laughing stock, (saying) .Is this the man whom Allah has sent as a messenger
Whenever they see you, they take you not except in ridicule, (saying): "Is this the one whom Allâh has sent as a ‘Messenger’?
As soon as they see you, they make fun of you (saying), "Is he the one Allah sent as a messenger?"
And whenever they see you, they poke fun at you (and say): "Is this the one whom Allâh has sent as a Messenger?
And as usual their pride gets the better of their prudence. and when they see you, O Muhammad they insolently receive you with nothing but disdain and scorn riding sparkling in their eyes and they express their thoughts in words: "Is this the one", they say " whom Allah has chosen to convey His message!"
When they see you, they mockingly say, “Is this the one who Allah sent as a messenger?
When they see you ˹O Prophet˺, they only make fun of you, ˹saying,˺ “Is this the one that Allah has sent as a messenger?
And when they see you, they only make fun of you: is this the one whom Allah sent as a messenger?
Whenever they see you they only deride you, saying: ‘Is this the man God has sent as an emissary
When they saw you, they always ridiculed you: "Is this the one chosen by GOD to be a messenger?
And whenever they see you [Prophet] they ridicule you, [saying], "Is this the one God sent as a messenger?
And whenever they see you [Prophet], they ridicule you, [saying], “Is this the one God sent as a messenger?
And when they see you, surely, they are not taking you except as a mockery: “Is this the one whom Allah missioned a messenger?”
And when they see you, they take you for aught but a mockery; (saying:) 'Is this the one whom Allah has sent us a messenger?
When they see you, they make you a target of their mockery, [saying]: 'Is this the one whom God has sent as His emissary?
Hence, whenever they see you, they make you a target of their mockery saying, "Is this the one whom Allah has sent as a Messenger
And when they see you, they do not take you for aught but a mockery: Is this he whom Allah has raised to be an messenger
And when they see thee, they only make a jest of thee, and say, `What ! is this he whom ALLAH has sent as a Messenger
And when they see thee they do naught but take thee in mockery: “Is this the one whom God sent as a messenger
And when they see you, they treat you no other way than in joke: "Is this the one whom Allah has sent as a messenger
When they see you, they mock, “Is this the one God has chosen as a messenger?”
And when they see you, they take you for nothing but mockery: 'Is this the one God sent as a messenger?'
And when they see you, [O Muhammad], they take you not except in ridicule, [saying], "Is this the one whom Allah has sent as a messenger
And when they see you they take you not except in mockery, 'Is this he whom God has sent as a messenger?
When they see thee, they treat thee no otherwise than in mockery: "Is this the one whom God has sent as an apostle?"
When they see thee, they treat thee no otherwise than in mockery: "Is this the one whom Allah has sent as a messenger?"
إِن كَادَ لَیُضِلُّنَا عَنۡ ءَالِهَتِنَا لَوۡلَاۤ أَن صَبَرۡنَا عَلَیۡهَاۚ وَسَوۡفَ یَعۡلَمُونَ حِینَ یَرَوۡنَ ٱلۡعَذَابَ مَنۡ أَضَلُّ سَبِیلًا ٤٢
He might almost have led us astray from our gods if we had not stood so firmly by them.’ When they see the punishment, they will know who is furthest from the path
He (Muhammad) would have nearly misled us from our deities, had it not been that we were patient and constant in our (worship)!” They will know when they see the punishment; they will realize who actually is most astray from the Right Way!
Well nigh he had led us astray from our gods if we had not persevered towards them. Presently they shall know, When they behold the torment, who, more astray in respect of path
He would have surely turned us away from our gods if we had not adhered to them." They will know soon who is farther away from the path when they see the punishment
“Had we not been steadfast (upon our deities) he (the Rasul) would have lead us astray from our gods”... When they see the suffering they will know whose path is astray.
He might almost have misled us from our gods had we not stuck to them steadfastly!´ They will soon know, when they see the punishment, whose way is the most misguided.
Indeed he was about to lead us astray from our gods, had we not stood by them.’ Soon they will know, when they sight the punishment, who is further astray from the [right] way
"Indeed, he would almost have led us astray from our deities, had we not persevered in our attachment to them." But in time when they see the (promised) punishment, they will come to know who it was that strayed too far from the right way
`He indeed had well-nigh led us astray from our gods if we had not adhered to them steadfastly.' And they shall soon know for certain, when they see the punishment who had completely lost the straight path
Wellnigh he had led us astray from our gods, but that we kept steadfast to them.' Assuredly they shall know, when they see the chastisement, who is further astray from the way
He (Muhammad) almost led us away from our gods, if we had not persevered in them.” They will know who is more lost from the (right) way when they see the punishment.
They will continue: “He almost succeeded in misleading us. If we had not been perseverant in worshipping our gods, we would have been misled by now!” They will realize who is misled, when they come face to face with their punishment
“Indeed he would have nearly misled us from our gods, had we not been so devoted to them.” Soon they will know when they see the penalty who it is that is most misled
He was about to make us stray away from our gods, had we not patiently adhered to them.” And they will eventually know, when they witness the punishment, who is further astray from the way.
he well-nigh leads us astray from our gods, had we not been patient about them.' But they shall know, when they see the torment, who errs most from the path
“Possibly he would have misled us away from our gods had we not been firm upon them”; soon they will know, when they see the punishment, who was astray from the path
“Surely he almost nearly would have misled us from our gods had we not been steadfast to them” and in time to come they will know when they see the punishment who has gone astray the most as for the way.
Verily he had almost drawn us aside from the worship of our gods; if we had not firmly persevered in our devotion towards them. But they shall know hereafter, when they shall see the punishment prepared for them, who hath strayed more widely from the right path
"He well-nigh leads us astray from our gods, had we not been constant to them." But they shall know, when they see the torment, who errs most from the path
He would have mislead us from our gods, if we had not been steadfast to them. ' But they shall know who is further astray from the Path when they see the punishment
Indeed he had well nigh led us astray from our gods, had we not persevered steadfastly in their service." But in the end they shall know, when they shall see the punishment, who hath most strayed from the path
If he could, surely he will deviate us from our aaliha (gods), if not (it is) that we remained constant in (worshipping) them." And soon they will know when they see the torment, who is more astray from the (Right) Path
He was about to cause us to go astray from our gods, if it were not that we endured patiently in them! And they will know at the time when they see the punishment, who is one who goes astray from the way.
He would certainly have misled us from our gods if we had not been devoted to them.” Soon they will know, when they see the punishment, who it is that is most astray from the path.
Had we not stood firm, he (Muhammad) would have turned us away from our gods." Very soon, when they face the punishment, they will realize who actually went off the Right Path
He had almost led us astray from our gods, had we not remained firm in our faith with regard to them. " The time is not far when they will see the torment and realize who had strayed far from the truth
He had well-nigh led us astray from our gods had we not adhered to them patiently! And they will know, when they see the chastisement, who is more astray from the path
And when they see you, they do not take you for anything but mockery (saying), "Is this the one whom Allah has raised as a messenger?
"Indeed, he would almost have led us away from our deities, had we not stood firmly with them!" And when they experience the punishment, they shall realize who it is that had strayed from the path
He had nearly turned us away from our gods, had we not held fast to their (worship).’ And when they see the torment, they will soon realize who was astray
"He nearly diverted us from our gods had we not been patient for them." They will learn when they see the retribution who is on a path most astray
"Henearly diverted us from our gods had we not been patient for them." They will learn when they see the retribution who is on a path most astray
He nearly diverted us from our gods had we not been patient for them. They will learn when they see the retribution who is on a path most astray.
That he was about to/almost to misguide us from our gods, except for that we were patient on it. And they will know when they see/understand the torture who (is) more misguided a way/path
Indeed, he would well-nigh have led us astray from our deities, had we not been [so] steadfastly attached to them!” But in time, when they see the suffering [that awaits them], they will come to know who it was that went farthest astray from the path [of truth]
Decidedly he had almost made us, indeed, to err away from our gods, had we not (suffered ourselves) to endure patiently with them." And eventually they will know, while they see the tornment, who has erred further from the way
He would have led us far away from our gods if we had not been staunch to them. They will know, when they behold the doom, who is more astray as to the road
Had we not been steadfast he would almost have led us astray from our gods." On facing torment they will soon know who had really gone astray
He would have almost led us astray from our gods, had we not been so firm towards them. They will know when they will see the punishment, who is farther astray in his way
He would almost have led us astray from our gods if we had not been faithful to them." They will come to know when they see the chastisement, who is more astray from the (right) path.
"He had almost wooed us away from our gods. But we stayed staunch upon them." As soon as they confront their punishment they will find out who had strayed farther away from the path
He would almost have caused us to do astray from our gods if we had not been faithful to them’. They will come to know who has been deceived into going away from the path of truth when they face the chastisement (of their Lord).
"He almost succeeded", they add, "in influencing our thoughts against our gods and he nearly made us err and our sober wishes almost learned to stray, had it not been for our firmness and constancy". But on the day they are confronted with the torment laid upon the damned they shall then realize who had been lost in the blind mazes of entangled wood
If we hadn’t been committed to our idols he would have lead us away from our gods.” They will know, who had gone astray from the path when they see the punishment.
He would have almost tricked us away from our gods, had we not been so devoted to them.” ˹But˺ soon they will know, when they face the punishment, who is far astray from the ˹Right˺ Way.
He almost made us stray from our gods if we did not hold on to them. And soon will they know, when they see the punishment, who is most astray from the way.
Had we not stood firm, he would have made us stray from our gods.‘ But when they face the scourge they shall realize who has strayed farther from the right path
"He almost diverted us from our gods, if it were not that we steadfastly persevered with them." They will certainly find out, when they see the retribution, who are the real strayers from the path.
He would almost have misled us from our gods had we not stood firmly by them." But soon, when they see the punishment, they will know who is the most misguided.
He would almost have misled us from our gods had we not stood firmly by them.” But soon, when they see the punishment, they will know who is the most misguided.
“He almost strays us about our Gods, had we not been patient with them.” And they will know, when they see the torment, who is further astray’ pathway.
'He would have led us astray from our gods if we had not been staunch to them!' And soon they will know, when they see the chastisement, who is it that is most misled in path
He could almost have led us astray from our deities, had we not been steadfastly attached to them!' But in time, when they see the suffering, they will come to know who it was that went farthest astray.
He would have led us far away from our gods if we were not staunch to them." They will know, when they see the doom, as to who is more astray from the Path
He had well-nigh led us astray from our gods had we not adhered to them patiently! And they will know, when they see the punishment, who is straying farther off from the path
`He indeed had well-nigh led us astray from our gods, had we not steadily adhered to them.' And they shall no, when they see the punishment, who is most astray from the right path
He would indeed have nearly led us astray from our gods, had we not been steadfast to them.” They will know, when they see the punishment, who is further astray from the way
"Truly, he would have almost misled us from our gods, if we were not unchanging towards them!"— Soon will they know, when they see the penalty, who it is that is most misled from the (true) path
“He almost led us away from our gods, had we not firmly adhered to them.” They will realize, when they witness the punishment, who strayed further.
'He nearly led us away from our gods, had we not patiently adhered to them.' But they will know, when they witness the torment, who is further away from the way
He almost would have misled us from our gods had we not been steadfast in [worship of] them." But they are going to know, when they see the punishment, who is farthest astray in [his] way
He almost would have misled us from our gods, had we not been patient about them.' But soon they shall know when they see the punishment, who errs most from the way.
"He indeed would well-nigh have misled us from our gods, had it not been that we were constant to them!" - Soon will they know, when they see the Penalty, who it is that is most misled in Path
"He indeed would well-nigh have misled us from our gods, had it not been that we were constant to them!" - Soon will they know, when they see the Penalty, who it is that is most misled in Path
أَرَءَیۡتَ مَنِ ٱتَّخَذَ إِلَـٰهَهُۥ هَوَىٰهُ أَفَأَنتَ تَكُونُ عَلَیۡهِ وَكِیلًا ٤٣
Think [Prophet] of the man who has taken his own passion as a god: are you to be his guardian
Have you (O Muhammad) seen him taken his own desire as worthy of worship? Would you then be a Guide to him?
Hast thou observed him who hath taken as his god his own desire! wilt thou be over him a trustee
Have you considered him who takes his own lust for his god? Can you stand a surety for him
Did you not see the one who has deified his ‘hawa’ (instinctual desires, corporeality, illusory self)..! Are you going to be his representative?
Have you seen him who has taken his whims and desires to be his god? Will you then be his guardian?
Have you seen him who has taken his desire to be his god? Is it your duty to watch over him
Do you ever consider him who has taken his lusts and fancies for his deity? Would you then be a guardian over him (and thereby assume responsibility for guiding him)
Have you considered (over the plight of) one who has taken his own low desires for his deity? Can you then be a guardian over such a one
Hast thou seen him who has taken his caprice to be his god? Wilt thou be a guardian over them
Have you seen the one who has taken his desire as his god? Will you be his advocate?
Have you noticed the one who (is the prisoner of his own lust and” has taken his ego as his god? Do you think that you can guide such a person
See the one who takes for his god his own desires? Could you be a manager of affairs for him
Have yousg seen the one who took his own whim as his god? Would you be a trustee for him?
Dost thou consider him who takes his lusts for his god? wilt thou then be in charge over him
Did you see the one who chose his own desires as his God? So will you accept the responsibility of guarding him
Have you seen him who has taken his vain desires as his god? Are you then going to be a trustee over him?
What thinkest thou? He who taketh his lust for his god; canst thou be his guardian
Have you considered him who takes for his god his own lusts (prejudices, fantasies, superstitions)? Would you then be guardian over him
Have you seen him who has made gods of his own desires? Would you be a guardian over him
What thinkest thou? He who hath taken his passions as a god - wilt thou be a guardian over him
Have you seen, who has taken as his ilah his own vain desire? Would then you become, to him, a wakil
Hadst thou considered him who took to himself his own desires as his god? Wouldst thou, then, be over him a trustee?
Do you see someone that takes his own passion as a god? Could you be responsible for him?
Have you ever seen the one who has taken his own desires as his god? Would you take the responsibility of guiding him
Have you ever considered the case of the person who has made his lust his god? Can you take the responsibility of guiding such a one aright
Hast thou seen him who takes his low desires for his god? Wilt thou be a guardian over him
He would have almost misled us from our gods had we not patiently adhered to them. And they will know when they" see the punishment, who is more astray from the way.
Have you seen one who has taken one's own desire to be one'a god? Can you be a guardian over such a one
Have you seen him who has taken the desire of his lower self as god? Would you then become a guardian over him
Have you seen the one who has taken his ego as his god Will you be a caretaker over hi
Have you seen the one who has taken his desire as his god? Will you be a caretaker over him?
Have you seen the one who has taken his desire as his god? Will you be a caretaker over him?
Did you see who took/received his god (as) his self attraction for desire , so do you be on him a guardian/ally
Hast thou ever considered [the kind of man] who makes his own desires his deity? Couldst thou, then, [O Prophet,] be held responsible for him
Have you seen him who has taken to himself his prejudice to be his god? Will you then be a constant trustee over him
Hast thou seen him who chooseth for his god his own lust? Wouldst thou then be guardian over him
How can you be the guardian of those who have chosen their own desires as their Lord
Tell me about the one who has taken his desire as his god, would you then, become a guardian for him
Have you seen the one who takes his self-deceived beliefs as his god? Would you then be a guardian over him?
Did you see the one who took his own wishes and whims as his god? Can you then, (accept to) be in charge of his affairs
Have you seen the one who takes his own whims as his god? Would you then be a disposer of affairs for him?
Do you see O Muhammad the one whose ruling passion conquers reason and he refers his Ilah to the region of emotions! Do you think you will be responsible for his behaviour or for his inclination! You are only a spectacle and a warning
Do you think you can be a guardian of someone who makes his desires, god?
Have you seen ˹O Prophet˺ the one who has taken their own desires as their god? Will you then be a keeper over them?
Have you considered him who takes as his god his desire? Are you going to protect him?
Have you considered him who has made a god of his own appetite? Would you be a guardian over him
Have you seen the one whose god is his own ego? Will you be his advocate?
Have you seen the one who has taken his own whims as his god? Are you responsible for him?
Have you seen the one who has taken his whims as his god? Are you responsible for him?
Have you seen him who took his desire as his God? So, are you a trustee over him?
Have you seen him who takes his low desires for his god? Would you then be a guardian over him
Have you considered the one who makes his desires his deity? Could you, then, be held responsible for him?
Have you seen him who has taken as god his own desire? Can you be an advocate responsible for him
Have you seen him who takes his low desires for his god? Will you then be a protector over him
Hast thou seen him who takes his own evil desire for his god? Canst thou be a guardian over them
Hast thou considered the one who takes his caprice as his god? Wouldst thou be a guardian over him
Do you see the one who takes for his god his own desire (or impulse)? Could you be a guardian of affairs for him
Consider the one who regards his desires as his god. Can you be responsible for him?
Have you seen him who chose his desire as his god? Would you be an agent for him
Have you seen the one who takes as his god his own desire? Then would you be responsible for him
Have you seen him who takes his lusts for his god? Will you then be a trustee over him?
Seest thou such a one as taketh for his god his own passion (or impulse)? Couldst thou be a disposer of affairs for him
Seest thou such a one as taketh for his god his own passion (or impulse)? Couldst thou be a disposer of affairs for him
أَمۡ تَحۡسَبُ أَنَّ أَكۡثَرَهُمۡ یَسۡمَعُونَ أَوۡ یَعۡقِلُونَۚ إِنۡ هُمۡ إِلَّا كَٱلۡأَنۡعَـٰمِ بَلۡ هُمۡ أَضَلُّ سَبِیلًا ٤٤
Do you think that most of them hear or understand? They are just like cattle- no, they are further from the path
Or do you think that most of them hear or understand? They are nothing but like cattle; nay they are even farther astray from the way.
Or deemest thou that most of them hear or understand? They are but like unto the cattle; nay, they are even farther astray from the path
Or do you think that most of them hear or understand? They are no better than cattle; in fact they are farther astray from the path
Do you actually think most of them can hear or use their intellects? They are like cattle, no, perhaps they are even more astray (from being a human) in their way!
Do you suppose that most of them hear or understand? They are just like cattle. Indeed they are even more astray!
Do you suppose that most of them listen or apply reason? They are just like cattle; rather they are further astray from the way
Or do you think that most of them (really) hear or reason and understand? They are but like cattle, (following only their instincts). No, they are more heedless of the right way (and therefore in greater need of being led than cattle)
Do you think that most of these (opponents) can hear and understand (what you say)? They are only like cattle, rather they are even worse in their ways and behaviour
Or deemest thou that most of them hear or understand? They are but as the cattle; nay, they are further astray from the way
Or do you think that most of them listen or understand? They are like animals. No, but they are more lost from the (right) way.
Do you think that such people can ever listen? They are like the cattle. No they are worse than animals
Or do you think that most of them listen or understand? They are only like livestock. No, they wander even more
Or do yousg assume that most of them hear or reason? They are but like livestock; rather, they are even further astray from the way.
or dost thou reckon that most of them will hear or understand? they are only like the cattle, nay, they err more from the way
Or do you think that most of them hear or understand something? They are not but like the cattle – in fact more astray from the path than them
Do you think that most of them hear or understand? They are but like cattle. Nay! They are the ones gone astray the most as for the way.
Dost thou imagine that the greater part of them hear, or understand? They are no other than like the brute cattle; yea, they stray more widely from the true path
Or do you think that most of them hear or understand? They are but like the cattle, nay, they are further astray in the path
Do you think that most of them can hear or understand? They are like cattle, no, they are further astray from the Path
Thinkest thou that the greater part of them hear or understand? They are just like the brutes! Yes! they stray even further from the right way
Or do you think that the majority of them do hear or understand? They are not but like cattle, Nay! They are farther away from the (Right) Path
Or assume thou that most of them hear or are reasonable? They are not but as flocks. Nay! They are ones who go astray from a way.
Do you think that most of them listen or understand? No, they are like cattle, except worse as they stray from the path.
Or do you think that most of them listen or try to understand? They are nothing but animals - nay, they are even further off the track
Do you think that most of them hear or understand? They are only like the cattle; nay, even worse than the cattle
Or thinkest thou that most of them hear or understand? They are but as the cattle; nay, they are farther astray from the path
Have you seen him who takes his desire (as) his god, (he who follows only his desire and nothing else)? Then will you be a trustee over him?
Do you think most of them can hear or understand? They are nothing but like cattle. Nay, they are those astray from the Path
Do you think that most of them hear or understand? (Nay,) they have become like cattle, rather worse in error than they are
Or do you think that most of them hear or understand They are just like cattle. No, they are worse off
Or do you think that most of them hear or comprehend? They are just like livestock. No, they are worse off
Or do you think that most of them hear or comprehend? They are just like cattle. No, they are worse off.
Or you think/suppose that most of them hear/listen or reason/comprehend , that they are except as the camels/livestock, but they are more misguided (in) a way/path
Or dost thou think that most of them listen [to thy message] and use their reason? Nay, they are but like cattle - nay, they are even less conscious of the right way
Or even do you reckon that most of them hear or consider? Decidedly they are (nothing) except as the cattle. (Ancam inclues cattle, camels, sheep and goats) No indeed, they have erred further from the way
Or deemest thou that most of them hear or understand? They are but as the cattle - nay, but they are farther astray
Do you think that most of them listen and understand? They are like cattle or even more, straying and confused
Or do you think that most of them listen or understand? They are but like cattle. Rather, they are even farther astray from the (right) way
Or do you think that most of them hear (or discern) and understand? They are but like cattle; nay, they are farther astray from the (right) path.
Do you think most of them listen, or ponder? They are like animals! Nothing more! In fact, they are (worse; they are) more astray from the right path
Or do you think that most of them hear and understand? They are but like cattle. The fact is that they are further astray from the path of truth.
Or do you think that most of them open their hearts' ears or their minds' eyes! they are like cattle, in fact even worse, for the only path they see is that leading to the loss in the maze of errors
Do you reckon they listen to you, or reflect? They are like cattle. No, in fact they are even further astray from the straight path
Or do you think that most of them listen or understand? They are only like cattle—no, more than that, they are astray from the ˹Right˺ Way!
Or do you think that most of them listen or understand? They are like the cattle; rather they are more astray from the way.
Or do you think most of them can hear or understand? They are but like cattle; indeed, even more misguided
Do you think that most of them hear, or understand? They are just like animals; no, they are far worse.
And do you think that most of them hear or understand? They are just like cattle; indeed, they are [even] more lost.
And do you think that most of them hear or understand? They are just like cattle; indeed, they are [even] more lost.
Or do you consider that most of them are hearing or reasoning? Surely, they are not except as livestock. Nay, but they are more straying a pathway.
Do you think that most of them do hear or understand? They are (nothing) but like the cattle; nay they are farther astray from the path
Or do you think that most of them listen and use their reason? They are but like cattle. Nay, they are even far worse astray.
Or do you think that most of them really hear and use their reason? Nay! they are but like cattle. Nay, they are farther astray. (The cattle at least follow the Divine Laws instinctively)
Or do you think that most of them do hear or understand? They are nothing but as cattle; nay, they are straying farther off from the path
Dost thou think that most of them hear or understand? They are like cattle - nay, they are worst than cattle in their behaviour
Or do you suppose that most of them hear or understand? Truly they are but as cattle. Nay, they are further astray from the way
Or do you think that most of them listen or understand? They are only like cattle— No! They are worse astray in path
Do you think that most of them hear or understand? They are like cattle; in fact, they are even further astray from the path.
Or do you assume that most of them hear or understand? They are just like cattle, but even more errant in their way
Or do you think that most of them hear or reason? They are not except like livestock. Rather, they are [even] more astray in [their] way
Or do you think that most of them will hear or become intelligent? They are not except like cattle. Nay, they err more from the way.
Or thinkest thou that most of them listen or understand? They are only like cattle;- nay, they are worse astray in Path
Or thinkest thou that most of them listen or understand? They are only like cattle;- nay, they are worse astray in Path
5
The Transformation wrought
أَلَمۡ تَرَ إِلَىٰ رَبِّكَ كَیۡفَ مَدَّ ٱلظِّلَّ وَلَوۡ شَاۤءَ لَجَعَلَهُۥ سَاكِنࣰا ثُمَّ جَعَلۡنَا ٱلشَّمۡسَ عَلَیۡهِ دَلِیلࣰا ٤٥
Do you not see how your Lord lengthens the shade? If He had willed, He could have made it stand still- We made the sun its indicator
Have you not seen how your Lord spread the shadow? If He willed, He could have made it still. Then We have made the sun a guide over it
Hast thou not observed thine lord-how He hath stretched out the shadow? And if He had willed He would have made it still. Then We have made the sun for it an indication
Have you not seen how your Lord lengthens out the shadow? He could have kept it motionless if He liked. Yet We make the sun its pilot to show the way
Did you not see how your Rabb lengthens the shadow (the ego-self, when the sun of the reality has not yet fully risen)? Had He willed surely He could have made it constant (immobile)... Then We made the Sun (the awareness of the reality) a proof for them.
Do you not see how your Lord stretches out shadows? If He had wished He could have made them stationary. Then We appoint the sun to be the pointer to them.
Have you not regarded how your Lord spreads the twilight? (Had He wished He would have made it still.) Then We made the sun a beacon for it
Have you considered your Lord – how He spreads the shade? If He willed, He would surely make it stationary, but We have made the sun its pilot
Do you not see (the wonderful doing of) your Lord how He stretches the shadow? If He had pleased He could have made it still. Not only that (We stretch the shadow) We make (the position of) the sun its indicator
Hast thou not regarded thy Lord, how He has stretched out the shadow? Had He willed, He would have made it still. Then We appointed the sun, to be a guide to it
Do you not see how your Lord makes the shadow longer, and if He wanted, He would have made it stand still, and We made the sun its guide.
Have you not seen how your Lord spreads the shadow? Had He willed, He would have made it constant. But I have decided to make the sun its pilot
Have you not turned your vision to your Guardian Evolver? See how He prolongs the shadow? If He willed, He could make it stationary. But instead We make the Sun its guide
Have yousg not seen how your Lord extended the shade? And had He willed, He could have made it still. Then We made the sun a guide to it.
Hast thou not looked to thy Lord how He prolongs the shadow? but had He willed He would have made it stationary; then we make the sun a guide thereto
O dear Prophet, did you not see your Lord, how He spread the shade? And if He willed, He could have made it still; then We made the sun a proof upon it
Have you not seen your Lord how He causes the shadow to extend. Had He so willed, He would have caused it to be still then We cause the sun to lower on it.
Dost thou not consider the works of thy Lord, how He stretcheth forth the shadow before sun-rise? If he had pleased, he would have made it immovable for ever. Then We cause the sun to rise, and to shew the same
Have you not seen how your Lord spreads the shadow? Had He willed He could have made it still - We make the sun its guide
Do you not see how your Lord stretches the shadow? Had it been His will, He could have made it constant. Then He appointed the sun to be a guide to it
Hast thou not seen how thy Lord lengtheneth out the shadow? Had He pleased he had made it motionless. But we made the sun to be its guide
Have you not pondered towards (the worhead of state of) your Nourisher-Sustainer how He has extended the shadow? And if He willed, surely He would make it still — then We have made the sun as a cause and effect over it
Hast thou not considered how thy Lord stretched out the shade? If He willed, He would make it a place of rest. Again, We made the sun an indicator over it.
Do you not see how your Lord extends the shadow? If He wanted, He could make it stand still. We made the sun its guide.
Have you not seen how your Lord extends a shadow? If He wanted, He could make it constant. Then We made the sun an indication of it
Have you not seen how your Lord lengthens out the shadow? Had He willed, He would have made it constant, but We have made the sun its pilot
Seest thou not how thy Lord extends the shade? And if He pleased, He would have made it stationary. Then We have made the sun an indication of it
Or do you think that the majority of them hears or understands? They are nothing but like cattle, no, they are more astray from the way.
Have you not observed how your Lord stretches the shadow? Had He pleased, He could have made it stationary. And We made the sun a guide over it
Have you not had a glance of (the Might of) your Lord, how He lengthens the shadow (till noon)? And had He willed, He could certainly have made it stationary. Then We have made the sun a proof of this (shadow)
Did you not see to your Lord how He casts the shadow And if He wished, He could have made it still, then We would have made the sun as a guide to it
Didyou not see to your Lord how He casts the shadow? And if He wished, He could have made it still, then We would have made the sun as a guide to it
Did you not see to your Lord how He casts the shadow? And if He wished, He could have made it still, then We would have made the sun as a guide to it.
Do you not see to your Lord how He extended/spread the shade ? And if He willed/wanted, He would have made it still/motionless, then We made/put the sun on it (as) a proof/evidence
Art thou not aware of thy Sustainer [through His works]? - how He causes the shadow to lengthen [towards the night] when, had He so willed, He could indeed have made it stand still: but then, We have made the sun its guide
Have you not regarded your Lord, how He has extended the shade? And if He had so decided, He would indeed have made it still. Thereafter We made the sun a constant indicator of it
Hast thou not seen how thy Lord hath spread the shade - And if He willed He could have made it still - then We have made the sun its pilot
Have you not seen that your Lord increases the shadow. Had He wanted He would have made it stationary], and has made the sun their guide
Have you not observed how your Lord stretched out the shadow (of the sun)? If He so willed, He would have made it stand still. Then We made the sun an indicator for it
Have you not seen how your Lord extend the shadow? If He willed, He would definitely make it still. We have made the sun its indication.
Do you not see how your Lord spreads out darkness? If He wanted, He could make it permanent! But He appointed the sun as a pilot (to drive away the darkness)
Have you not seen how your Lord extend the shadow? If He willed, He would definitely make it still. Then We have made the sun a sign of it.
Do you not see how Allah, your Creator, prolonged and lengthened the shadow of any object intercepting the sun or other luminary! Had He willed He would have made it still, and We made the sun the indication asserting the phenomenon, its presence and its dimension
Don’t you see how Your Lord makes the shadow get longer and longer, if He wanted He could have fixed its size. We made the sun a pointer to His existence,
Have you not seen how your Lord extends the shade—He could have simply made it ˹remain˺ still if He so willed—then We make the sun its guide,
Do you not see how your Lord extends the shadow, and if He pleased He could have made it stationary? Then We made the sun a pointer for it.
Do you not see how your Lord lengthens the shadow? Had it been His will He could have made it constant. But We make the sun its guide
Have you not seen how your Lord designed the shadow? If He willed, He could have made it fixed, then we would have designed the sun accordingly.
Have you not considered how your Lord lengthens the shadow [when], had He so willed, He could have made it stationary? [Instead], We have made the sun its guide,
Have you not considered how your Lord lengthens the shadow [when], had He so willed, He could have made it stationary? [Instead], We have made the sun its guide
Are you not seen to your Lord how He extends the shadow? And if He willed; He makes it stillness. Then We make the sun, evidence upon it.
Have you not seen (the might of) your Lord, how He extends the shadow? And if He had pleased He would certainly have made it stationary, then We have made the sun an indication of it
Do you not see how your Lord causes the shadow to lengthen when, had He so willed, He could have indeed made it stand still? But then We have made the sun its guide.
Are you not aware of your Lord by His Works? - How He spread the shade. And if He Willed, He could have made it still! Then We have made the sun its pilot. (He could have designed the Solar System differently with the earth remaining stationary)
Have you not considered (the work of) your Lord, how He extends the shade? And if He had pleased He would certainly have made it stationary; then We have made the sun an indication of i
Dost thou not see how thy Lord lengthens the shade? And if HE had pleased, HE could have made it stationary. Then WE make the position of the sun an indicator thereof
Hast thou not considered thy Lord, how He spreads out the shade—and had He willed, He could have made it still—and then We make the sun an indicator of it
Have you not turned your sight (and thoughts) towards your Lord? How He pulls the shadow (longer during the evenings and mornings)! If He willed, He could make it fixed! Then We make the sun its guide (as it lengthens)
Didn’t you see how your Lord causes the shadow to extend? Had He willed, He could’ve made it still. And We made the sun its indicator.
Do you not see how your Lord extends the shadow? Had He willed, He could have made it still. And We made the sun a pointer to it
Have you not considered your Lord - how He extends the shadow, and if He willed, He could have made it stationary? Then We made the sun for it an indication
Have you not looked to your Lord how He has stretched out the shadow? But had He willed surely He would have made it stationary; and We made the sun a director to it,
Hast thou not turned thy vision to thy Lord?- How He doth prolong the shadow! If He willed, He could make it stationary! then do We make the sun its guide
Hast thou not turned thy vision to thy Lord?- How He doth prolong the shadow! If He willed, He could make it stationary! then do We make the sun its guide
ثُمَّ قَبَضۡنَـٰهُ إِلَیۡنَا قَبۡضࣰا یَسِیرࣰا ٤٦
but We gradually draw it towards Us, little by little
then We withdraw it to Us with a gradual withdrawal.
Then We draw it toward Us with an easy drawing
Then We draw it back to Us, withdrawing it little by little
Then We withdrew (seized) it (the lengthened shadow) to Us with an easy withdrawal (made it feel its inexistence with the awareness of the reality).
Then We draw them back to Ourselves in gradual steps.
Then We retract it toward Ourselves, with a gentle retracting
And then (as the sun rises), We gradually draw it back up towards Us
Then (as the sun rises higher in the sky), We withdraw it (- the shadow) to Ourselves; a gradual withdrawing
thereafter We seize it to Ourselves, drawing it gently
Then We pull it toward Ourselves, an easy pull.
As the sun (the truth) climbs up, the shadow (the disbelief) is drowned to its Lord (for destruction.
Then We draw it in towards Ourselves, and wind it down in gradual stages
Then We drew it to Us easily.
then we contract it towards us with an easy contraction
We then gradually withdraw it towards Us
Then We will raise it up unto Us a gentle raising.
and afterwards We contract it by an easy and gradual contraction
Then We contract it towards Us with a gradual contraction in easy stages
thereafter We seize it to Us withdrawing it gently
Then draw it in unto Us with easy indrawing
Then We withdrew this (shadow) to Us — a gradual silent withdrawal
Again, We seized it to Us an easy seizing.
We then draw it towards Us in gradual stages.
as the sun climbs up, We draw it in little by little towards Ourselves
then (as the sun climbs up), We roll it up little by little towards Ourselves
Then We take it to Ourselves, taking little by little
Did you not consider (the work of) your Fosterer, how He stretches the shade (which ultimately ends in night)? And had He willed he could have made it stationary. Then We have made the sun its guide,
Then We withdraw it (shadow) to Us, an easy withdrawal
Then, drawing this (shadow) little by little towards Ourselves, We roll it up
Then We retract it to us a simple retraction
Then We retract it to us a simple retraction
Then We retract it to us a simple retraction.
Then We grasped it to Us easy grasping
and then, [after having caused it to lengthen,] We draw it in towards Ourselves with a gradual drawing-in
Thereafter We grasped it to Us, an easy (Or: gradual) grasping
Then We withdraw it unto Us, a gradual withdrawal
Then He reduces it in gradual steps
Then We pulled it toward Us in a gradual manner
Then We slowly draw it back up towards Us.
Thus We gently seize (the darkness) and gradually ease it away
Then We slowly draw it back up towards Us.
And then We reduce it to a smaller compass and make it gradually disappear - having been made to contract and vanish by the same invisible hand that made it and creaked it-
then We gradually shorten the shadow.
causing the shade to retreat gradually?
Then We gradually reduce it towards Us.
little by little We shorten it
But we designed it to move slowly.
and We draw it back toward us gradually.
and We draw it back toward us gradually.
Then We grasped it towards Us, an easy grasping.
Then We draw it in towards Ourselves, by an easy (gradual) contraction
And then, little by little, We draw it in towards Ourselves.
And then We gradually withdraw it to Us, a gradual withdrawal
Then We take it to Ourselves, taking little by little
Them WE draw it in towards Ourselves, drawing in little by little
then We withdraw it unto Ourselves, a gentle withdrawal
Then We draw it in towards Ourselves— A shortening by easy stages (during the night and noon)
Then We withdraw it towards Us a gradual withdrawal.
Then We withdraw it towards Us gradually
Then We hold it in hand for a brief grasp
Then We contract it towards Us, an easy contraction.
Then We draw it in towards Ourselves,- a contraction by easy stages
Then We draw it in towards Ourselves,- a contraction by easy stages
وَهُوَ ٱلَّذِی جَعَلَ لَكُمُ ٱلَّیۡلَ لِبَاسࣰا وَٱلنَّوۡمَ سُبَاتࣰا وَجَعَلَ ٱلنَّهَارَ نُشُورࣰا ٤٧
It is He who made the night a garment for you, and sleep a rest, and made the day like a resurrection
And it is He Who makes the night a covering for you, and the sleep as rest, and makes the day to get up.
And it is He who hath made for you the night a covering, and the sleep; repose, and hath made the day a resurrection
It is He who made the night a covering for you; and made sleep for rest, the day for rising
It is He who made the night a cover for you and sleep a form of death... And made the day a time for rising (awakening).
It is He who made the night a cloak for you and sleep a rest, and He made the day a time for rising.
It is He who made for you the night as a covering and sleep for rest and He made the day a recall to life
And He it is Who has made the night a garment for you, and sleep a rest. And He has made the day a time of rising to life and going about (for daily livelihood)
It is He Who has made the night as a covering mantle for you and (Who has made) sleep for (a short) rest (as well as a sign of eternal rest - the death), and (has made) the day for rising up and going about (to seek livelihood and also a sign of Resurrection)
It is He who appointed the night for you to be a garment and sleep for a rest, and day He appointed for a rising
And He is the One Who made the night a cover for you, and sleep as rest, and He made the day as a rising (and to work).
God is the One Who brings the night as a cover for your sleep (a prelude to death) and brings back the day for your resurrection
And He is the One who makes the night as a blanket for you, makes sleep as peace and tranquility, and makes the day as it were a revival
And it is He Who made the night for youpl as a garment and sleep for repose, and made the day a (time of) resurrection.
And He it is who made the night for a garment; and sleep for repose, and made the day for men to rise up again
And it is He Who made the night a veil for you, and the sleep a rest, and made the day for getting up
And it is He who made the night for you a dress and the sleep for you a rest and has made the day a resurrection.
It is He who hath ordained the night to cover you as a garment; and sleep to give you rest; and hath ordained the day for waking
And He it is who made the night a covering for you; and sleep for repose, and made the day a resurrection
It is He who has appointed the night a mantle for you and sleep for a rest. The day He has appointed for rising
He it is who ordaineth the night as a garment, and sleep for rest, and ordaineth the day for waking up to life
And He it is Who made to you the night as a covering, and the sleep as a repose in tranquility; and He made the day as coming up into a new life [sleep is very similar to death, and rising from sleep is very similar to Resurrection]
And it is He Who made the nighttime a garment for you and sleep a rest and made the daytime for rising.
He makes the night as a robe for you. [He makes] sleep for rest. [He makes] the day a resurrection.
He is the One Who has made the night a mantle for you, and sleep a rest, and made the day to rise up again
And it is Allah Who has ordained the night as a garment for you, and the sleep as a repose of death, and the day as the time of return to life
And He it is Who made the night a covering for you, and sleep a rest, and He made the day to rise up again
Then We draw it towards Ourselves, an easy in drawing.
And it is He Who has made for you the night as mantle, the sleep for repose, and the day for rising
And He is the One Who has made the night a (wrapper-like) covering for you and made sleep (a means of) rest (for you) and the day a time to get up (for work)
And He is the One who made for you the night as a cover, and sleep for resting, and He made the day to move about in
AndHe is the One who made for you the night as a cover, and sleep for resting, and He made the day to move about in
And He is the One who made for you the night as a cover, and sleep for resting, and He made the day to move about in.
And He is who made/put for you the night (as) a cover/dress, and the sleep (for) rest/sleep , and He made/put the daytime (for) revival
And He it is who makes the night a garment for you, and [your] sleep a rest, and causes every [new] day to be a resurrection
And He is the One Who has made the night for you (to be) a garment and sleep for repose and has made day-time for rising
And He it is Who maketh night a covering for you, and sleep repose, and maketh day a resurrection
It is He who has made the night as a covering for you, sleep as a rest for you, and the day for you to rise again
He is the One who has made the night an apparel for you, and the sleep a means of rest, and has made the day a means of revival
He is the One Who makes the night for you to be a garment and sleep for a rest, and Who makes the day for a rising.
It is He Who made the night don the decor that is fit for sleeping; and He made the sleep invigorating for you. He made the day a time to wake up
He is the One Who makes the night a garment for you, and sleeping a rest, and He makes the day for rising.
And He is it Who made the night a vestment, and black was the colour chosen to absorb all light and sleep -the medicine to weariness and the repairer of decay- a repose -which if profound suggests death- and We made the day a phase of revival and resurrection of activity
He made the night a garment to cover you, the sleep for your rest, and the daytime for rising up again
He is the One Who has made the night for you as a cover, and ˹made˺ sleep for resting, and the day for rising.
And He is who made the night a cover for you and sleep for rest and made the day for rising.
And He it was who made the night a mantle for you, and sleep a rest. He made each day a resurrection
He is the One who designed the night to be a cover, and for you to sleep and rest. And He made the day a resurrection.
It is He who made the night a veil for you and sleep for rest, and the day a time for rising.
It is He who made the night a veil for you and sleep for rest and the daytime for rising.
And He is the one who set up the night as apparel for you, and the sleep as Repose; and He set up the day, a propagation.
And He it is Who appointed the night for you to be a covering, and sleep as a rest, and He appointed the day a rising
He it is who makes the night a garment for you, and sleep a repose. He makes every day a resurrection.
And, He it is Who makes night a robe for you, and sleep a rest, and makes every day to be a resurrection
And He it is Who made the night a covering for you, and the sleep a rest, and He made the day to rise up again
And HE it is Who has made the night a covering for you, and Who has made sleep for rest, and HE has made the day to rise up and work
And He it is Who made the night a garment for you, and made sleep repose, and made day a resurrection
And it is He Who makes the night as a (long) cover for you, and sleep as rest, and makes the day (like) a resurrection
It is He who made the night a covering for you, sleep for rest, and the day a revival.
And it is He who made the night a covering for you, and sleep for rest; and He made the day a revival
And it is He who has made the night for you as clothing and sleep [a means for] rest and has made the day a resurrection
And He is the one who made the night a garment for you; and the sleep a rest, and made the day a resurrection.
And He it is Who makes the Night as a Robe for you, and Sleep as Repose, and makes the Day (as it were) a Resurrection
And He it is Who makes the Night as a Robe for you, and Sleep as Repose, and makes the Day (as it were) a Resurrection
وَهُوَ ٱلَّذِیۤ أَرۡسَلَ ٱلرِّیَـٰحَ بُشۡرَۢا بَیۡنَ یَدَیۡ رَحۡمَتِهِۦۚ وَأَنزَلۡنَا مِنَ ٱلسَّمَاۤءِ مَاۤءࣰ طَهُورࣰا ٤٨
It is He who sends the winds as heralds of good news before His Mercy. We send down pure water from the sky
And it is He Who sends the winds as heralds of glad tidings before His Mercy, and We send down pure water (rain) from the sky,
And it is He who sendeth fort the winds as a herald before His mercy and We send down from the heaven water pure
It is He who sends the winds with auspicious news in advance of His benevolence; and We send pure water down from the sk
It is HU... Who sends the winds as heralds of His grace (rain)... We have disclosed pure water from the sky.
It is He who sends out the winds, bringing advance news of His mercy. And We send down from heaven pure water
And it is He who sends the winds as harbingers of His mercy, and We send down from the sky purifying water
And He it is Who sends forth the (merciful) winds as glad tidings in advance of His mercy. And We cause pure water to descend from the sky
And it is He Who sends the winds as happy heralds of His mercy, and We send down from above water (also representing Divine revelation) for the purification (of the souls as well)
And it is He who has loosed the winds, bearing good tidings before His mercy; and We sent down from heaven pure wate
And He is the One Who sends the winds as good news before His mercy, and We send down pure water from the sky,
He is the One who sends the winds with good omens of His mercy. Then He sends down from the sky pure water
And it is He Who sends the winds as heralds of good news, going before His mercy, and We send down pure water from the sky
And it is He Who sent the winds as heralds of glad tidings ahead of His mercy. And We sent down from the sky pure water
And He it is who sent the winds with glad tidings before His mercy; and we send down from the heavens pure water
And it is He Who sent the winds giving glad tidings before His mercy; and We sent down purifying water from the sky
It is He who sent the winds as glad tidings ahead of His mercy and We sent down from the heaven a pure water.
It is He who sendeth the winds, driving abroad the pregnant clouds, as the forerunners of his mercy: And We send down pure water from heaven
And He it is who sent the winds as glad tidings heralding His mercy; and We send down purifying water from the sky
It is He who loosens the winds, bearing glad tidings before the Hands of His Mercy, and We have sent down pure water from the heaven
He it is who sendeth the winds as the forerunner of his mercy (rain); and pure water send we down from Heaven
And He it is Who sent the winds as heralds of glad tidings in between both the hands of His Mercy (i.e., just before the approaching rains). And We sent down from towards the sky — (rain-) water completely pure and clean —
And it is He Who sent the winds, bearers of good tidings in advance of His Mercy. And We caused to descend undefiled water from heaven
It is He who sends the winds as heralds of glad tidings preceding His mercy. We send down pure water from the sky.
He is the One Who sends the winds as heralds announcing His Mercy and sends down pure water from the sky
And it is He, Who drives the winds to be the harbingers of His mercy: then He sends down pure water from the sk
And He it is Who sends the winds as good news before His mercy; and We send down pure water from the clouds
And He it is Who has made the night a covering for you and the sleep a (source of) rest and He has made the day for rising up again.
It is He who sends the winds as heralds bearing good news of His ensuing mercy and We send down pure water from the sky
And He is the One Who sends the breezes as good news before (the rain of) His mercy. And it is We Who send down pure (and cleansing) water from the sky
And He is the One who sent the winds as glad tidings between the hands of His mercy. And We sent down from the sky water which is pure
AndHe is the One who sent the winds to spread between the hands of His mercy. And We sent down from the sky water which is pure
And He is the One who sent the winds to spread between the hands of His mercy. And We sent down from the sky water which is purifying.
And He is who sent the winds/breezes (as) a good news between His mercy's hand, and We descended from the sky pure/clean water
And He it is who sends forth the winds as a glad tiding of His coming grace; and [thus, too,] We cause pure water to descend from the skies
And He is the One Who has sent the winds, bearing good tidings before (Literally: between the two hands of His mercy) His mercy; and We have sent down from the heaven water most pure
And He it is Who sendeth the winds, glad tidings heralding His mercy, and We send down purifying water from the sky
It is He who sends the winds to you with the glad news of His mercy and who sends purifying rain from the sk
And He is the One who has sent the winds conveying good news before His mercy, and We have sent down purifying water from the heavens
He is the One Who sends forth the winds as joyful news of His Mercy. We send down pure water from the sky
It is He Who sends the winds as heralds of His mercy! We send pristine water down from the sky
He is the One Who sends forth the winds as glad tidings before His Mercy, and We send down pure water from the sky
And it is He Who sends forth the winds as a forerunner of His mercy heralding a joyful event, -rain, vegetation, fertilization- and We send down from the floor of the vault of heaven pure fresh water
He sends the winds as a herald before the rain; and We send clean water from the sky
And He is the One Who sends the winds ushering in His mercy, and We send down pure rain from the sky,
And He is who sent the winds as good news in advance of His mercy, and We send clean water down from the sky.
And He it is who drives the winds as harbingers of His mercy; and We send down pure water from the sky
He is the One who sends the winds with good omens of His mercy, and we send down from the sky pure water.
And it is He who sends forth the winds, bringing good news of His mercy. And We send down from the sky pure water,
And it is He who sends forth the winds, bringing the good news of His mercy. And We send down from the sky pure water
And He is the one who sends the winds, preaching (Good tidings) between His merciful hands; and We send down from the sky a purifying water.
And He it is Who sends the winds as heralds of glad tidings going before His Mercy (rain), and We send down pure water from the sky
And He it is who sends forth the winds as heralds of His coming grace. And We cause pure water to descend from the skies,
And, He is the One Who sends the winds, glad news of His coming Grace, and We send down pure water from the sky
And He it is Who sends the winds as good news before His mercy; and We send down pure water from the cloud
And HE it is Who sends the winds as glad tidings before HIS mercy, and WE send down pure water from the clouds
And He it is Who sends the winds as glad tidings ahead of His Mercy. And We send down from Heaven pure water
And it is He Who sends the winds as messages of glad news (and tidings), that go before His Mercy (of the rain), and We send down pure water from the sky—
It is He who sends the winds as heralds ahead of His mercy, and We send down from the sky pure water.
And it is He who sends the winds, bringing advance news of His mercy; and We send down from the sky pure water
And it is He who sends the winds as good tidings before His mercy, and We send down from the sky pure wate
And He is the one who sent the winds with glad tidings before His mercy; and We send down from the sky pure water,
And He it is Who sends the winds as heralds of glad tidings, going before His mercy, and We send down pure water from the sky,
And He it is Who sends the winds as heralds of glad tidings, going before His mercy, and We send down pure water from the sky,
لِّنُحۡـِۧیَ بِهِۦ بَلۡدَةࣰ مَّیۡتࣰا وَنُسۡقِیَهُۥ مِمَّا خَلَقۡنَاۤ أَنۡعَـٰمࣰا وَأَنَاسِیَّ كَثِیرࣰا ٤٩
so that We can revive a dead land with it, and We give it as a drink to many animals and people We have created
so that We may give life thereby to a dead land, and We give to drink thereof many cattle and men that We have created.
That We may quicken thereby a dead land, and We give drink thereof to that which We have created of cattle and human beings many
To quicken a region that was dead, and to give it as drink to animals We have created and to men in plenty
So that We may bring life to a dead land and nourish with it many animals and humans of Our creation.
so that by it We can bring a dead land to life and give drink to many of the animals and people We created.
with which We revive a dead country and provide water to many of the cattle and humans We have created
So that We may revive through it a dead land and give it for drink to many beings among Our creation, beasts as well as humans
That We may thereby bring the dead land to life and give it as a drink to (most of the things) whom We have created, beasts and mankind in large numbers
so that We might revive a dead land, and give to drink of it, of that We created, cattle and men a many
in order to bring the dead land back to life with it, and make Our creation of many livestock and human beings drink it.
I do so, in order to raise the dead land into life, and to provide water for all kinds of animals and man that I have created
So that with it, We may give life to a dead land, and quench the thirst of things We have created, livestock and human beings, in great numbers
to revive a lifeless land thereby, and to provide drink for a multitude of animals and humans We have created.
to quicken therewith the dead country, and to give it for drink to what we have created,- the cattle and many folk
In order that We may revive a dead city with it, and give it to the many beasts and men that We have created, to drink
So that We may revive a dead land with it and that We may cause to drink from it many of those that We have created, - cattle and human beings.
that We may thereby revive a dead country, and give to drink thereof unto what We have created, both of cattle and men, in great numbers
That We may quicken therewith the dead land, and slake the thirst of the things We have created - beasts and men in great numbers
so, that with it We revive dead lands and provide drink for the cattle and the human We created
That we may revive by it a dead land: and we give it for drink to our creation, beasts and men in numbers
so that We may revive thereby a dead land and We may give it as drink to that which We created as cattle and mankind in abundance
that We give life by it to a lifeless land and with it We satiate. We created flocks on it and many humans.
With it, We give life to a dead land. [We] quench the thirst of the things We have created [including] the many cattle and people.
so that with it We may give life to a dead land, and quench the thirst of countless animals and men that We have created
so that He may revive the dead land, and quench the thirst of many of His creatures from among beasts and men
That We may give life thereby to a dead land, and give it for drink to cattle and many people that We have created
And He it is Who sends the winds (giving) good news before His mercy, and We send down from the sky clean water,
We send down water so that We may bring life to a dead land and slake the thirst aplenty of Our creations of cattle and mankind
So that We may give life with that to (any) dead city, and (furthermore) We provide this (water) for drink to many cattle and (nomadic) people that We have created
So that We can revive a dead land with it and We give to drink to Our creation of many of the livestock and mankind
So that We revive a dead land with it and give drink to many of Our creation of livestock and people
So that We revive a dead land with it and give drink to many of Our creation of cattle and people.
To revive with it a dead/lifeless country/land , and We give it drink from what We created (from) camels/livestock and many humans/people
so that We may bring dead land to life thereby, and give to drink thereof to many [beings] of Our creation, beasts as well as humans
That We may give life to a deceased country, and we make to drink of it, of whatever We created, many cattle and human beings
That We may give life thereby to a dead land, and We give many beasts and men that We have created to drink thereof
to revive the barren land and provide water for many creatures, cattle, and people
so that We revive a dead land therewith, and give drink to the many cattle and humans created by Us
So that We may resuscitate by it a dead land, and give it for drink to many living beings among Our creation, beasts and people.
So that, with it We may bring the dead land back to life and quench (the thirst of) a great many cattle and people We have created
In order to revive with it a dead land, and give it for drink to many living beings among Our creation, beasts and people.
Fresh water- with which We revive the dead land of a given town and supply drinking-water to the living among Our creation including cattle and a great many human beings
to bring barren land back to life, and to provide drink to creatures, a great many cattle and people alike.
giving life to a lifeless land, and providing water for countless animals and humans of Our Own creation.
To revive a dead land with it, and We give it to drink to many animals and people We have created.
so that We may give life to a dead land and quench the thirst of countless beasts and men We have created
With it, we revive dead lands and provide drink for our creations - multitudes of animals and humans.
so that We may bring dead land to life and provide drink for the multitude of beings, animals and people, We have created.
so that We may bring dead land to life and provide drink for the multitude of beings, animals, and people that We have created.
To give life with it to a dead town, and water it to whatever We have created from livestock and many people.
That thereby We may give life to a dead land, and We give many beasts and men that We have created to drink thereof
so that with it We may bring dead land to life and give drink to a countless number of Our creation, beasts as well as human.
That We may give life with it to a dead land, and We provide drink for Our creations, a great many animals and human beings
That We may give life thereby to a dead land and give it for drink, out of what We have created, to cattle and many people
That WE may thereby give life to a dead land, and give it for drink to Our creation - cattle and men in large numbers
that We may revive a dead land thereby and give drink to many cattle and men We created
So that We may give life with it to the land that is dead, and quench the thirst of things We have created— Cattle and men in large numbers
To revive dead lands thereby and to provide drink for the multitude of creatures and humans We created.
To revive dead lands thereby, and to provide drink for the multitude of animals and humans We created
That We may bring to life thereby a dead land and give it as drink to those We created of numerous livestock and men
To give life thereby to the dead country, and to give it for drink to what We have created, the cattle and many men.
That with it We may give life to a dead land, and slake the thirst of things We have created,- cattle and men in great numbers
That with it We may give life to a dead land, and slake the thirst of things We have created,- cattle and men in great numbers
وَلَقَدۡ صَرَّفۡنَـٰهُ بَیۡنَهُمۡ لِیَذَّكَّرُوا۟ فَأَبَىٰۤ أَكۡثَرُ ٱلنَّاسِ إِلَّا كُفُورࣰا ٥٠
Many times We have repeated this to people so that they might take heed, but most persist in their ingratitude
And indeed We have distributed it (water) amongst them in order that they may remember (the Grace of Allah), yet most people refuse except disbelief (ingratitude).
And We set it forth among them, that they may be admonished, but most men begrudge aught save infidelity
And We distribute it among them in various ways that they may ponder and reflect; yet most men disdain everything but denial and thanklessness
Indeed, We have explained it (the Quran) to them in many ways (so that they may remember and contemplate)... But the majority of the people deny the reality.
We have variegated it for them so they might pay heed but most people spurn anything else but kufr.
Certainly We distribute it among them so that they may take admonition. But most people are only intent on ingratitude
Assuredly We distribute it among them (without depriving any) so that they may remember and so be mindful. But most of humankind obstinately refuse to do anything except showing ingratitude
And We have explained this (topic) to them in diverse ways so that they may take heed, but most of the people would refuse (to adopt any other attitude) except (that of) disbelief
We have indeed turned it about amongst them, so that they may remember; yet most men refuse all but unbelief
And We have certainly explained it to them in various ways so that they may take notice, but most people refuse to be anything except ungrateful (and disbeliever).
Thus, I am distributing the water among you so that you may be thankful. What a shame that most people chose to disregard the Lord’s Mercy
And We have distributed the water among them, in order that they may praise Us, but most people are averse to everything but ingratitude
And most surely We have circulated it among them, that they may constantly remember, yet most of mankind refused anything but constant denial.
We have turned it in various ways amongst them that they may remember; though most men refuse aught but to misbelieve
And indeed We kept cycles of water among them that they may remember; so most men did not accept, except to be ungrateful
And We have distributed it among them so that they may remember but most people refuse anything except ingratitude.
and We distribute the same among them at various times, that they may consider: But the greater part of men refuse to consider, only out of ingratitude
And verily, We have repeated it (the lesson) in various ways among them that they may remember; but most of mankind begrudge aught save ingratitude
We have indeed turned it about them, so that they remember; yet most people refuse all except disbelief
And we distribute it among them on all sides, that they may reflect: but most men refuse to be aught but thankless
And indeed, We distributed it amongst them so that they may be reminded and remind others (about the Mercy of Allah) but the majority of mankind rejected except disbelief
And, certainly, We diversified among them so that they recollect. Then, most of humanity refused everything, but disbelief.
Truly, We have distributed (the water) among them so that they may remember. Most people, however, show only ingratitude.
We distribute this water among them so that they may glorify Us, yet most people refuse to do anything except show ingratitude
We present the same phenomenon over and over again before them so that they may learn a lesson from it; but most people decline to adopt any other attitude than of disbelief and ingratitude
And certainly We repeat this to them that they may be mindful, but most men consent to naught but denying
that We may give life through it to a dead land and We make many cattle and human beings, whom We created, to drink it.
And We do distribute it (rainfall) among them so that they are gratefully aware thereof, but most of mankind respond not but in ingratitude
And surely, We keep distributing this (rain) amongst them (on the scale of different times and cities) so that they may contemplate. Even then most people did not accept (anything) except ingratitude
And We have distributed it amongst them so that they may remember, but most people refuse to be anything but rejecters
AndWe have distributed it among them so that they may remember, but most of the people refuse to be anything but rejecters
And We have dispatched it among them so that they may remember, but most of the people refuse to be anything but rejecters.
And We had purified it/detailed it linguistically between them (so) they mention/remember , so most of the people refused/hated except (insistent) disbelief
And, indeed, many times have We repeated [all] this unto men, so that they might take it to heart: but most men refuse to be aught but ingrate
And indeed We have already propounded it among them so that they may constantly remember; yet most mankind refuse (anything) except constant disbelief
And verily We have repeated it among them that they may remember, but most of mankind begrudge aught save ingratitude
We send them rain from time to time so that they may take heed. Many people have responded, but ungratefully
And We have distributed it (the water) among them, so that they may take lesson. Yet most of the people refused all but ungratefulness
Verily, We distribute it among them, so that they may remember ( Allâh"s blessings). But most of the people refuse except ingratitude.
And We repeat this (feat) in their midst in various ways (and often enough) in order to impress upon them (the truth). But most people (being ungrateful) insist upon disbelieving
And Verily We distribute it among them so that they may celebrate the praise of Allâh and declare His glory. Yet most of the people don't yield to aught except ingratitude.
And We dispersed it among the whole so that they apply their hearts to wisdom and their remembrance to Allah. But most people decline to choose but ungratefulness, disobedience and infidelity
We distribute the rain to remind them of Our power, but most people turn away ungratefully.
We certainly disperse it among them so they may be mindful, but most people persist in ungratefulness.
And We have circulated it amongst them so that they would take heed, but most people refuse anything but rejection.
We have made it flow freely among them, that they may remember. Yet most decline to render thanks
We have distributed it among them in exact measure, that they may take heed. But most people insist upon disbelieving.
Indeed, We have distributed it among them so that they might take heed, but most people continue in their denial of the truth.
Indeed, We have distributed it among them so that they might take heed, but most people continue in their denial of the truth.
And We have already distributed it between them, to let them be remembered, so most of the people refuse, except an infidelity.
And indeed We have distributed it amongst them so that they may remember (Allah), but most of mankind are averse (to aught) save ingratitude
Many times have We explained this [in the] Qur'Än to them, so that they may take it to heart, but most people refuse to be anything but unbelievers.
And verily, many times We have repeated all this to mankind, so that they might bear in mind. Yet most people refuse to be anything but ungrateful (for such Light-giving Guidance)
And certainly We have repeated this to them that they may be mindful, but the greater number of men do not consent to aught except denying
And WE have expounded the Qur'an to them in diverse ways that they make take heed, but most men would reject everything but disbelief
And indeed We have distributed it among them, that they may reflect. But most of mankind refuse to be aught but ungrateful
And indeed, We have distributed the (water) among them, in order that they may recite (Our) praises, but most men are ungrateful and denying
We distribute it among them for reflection, yet most people persist in ingratitude and disbelief.
We have circulated it among them, that they may reflect, but most people persist in thanklessness
And We have certainly distributed it among them that they might be reminded, but most of the people refuse except disbelief
And surely, certainly We have turned it about between them, that they may remember; and most of mankind refused except disbelief.
And We have distributed the (water) amongst them, in order that they may celebrate (our) praises, but most men are averse (to aught) but (rank) ingratitude
And We have distributed the (water) amongst them, in order that they may celebrate (our) praises, but most men are averse (to aught) but (rank) ingratitude
وَلَوۡ شِئۡنَا لَبَعَثۡنَا فِی كُلِّ قَرۡیَةࣲ نَّذِیرࣰا ٥١
If it had been Our will, We would have sent a warner to every town
And had We willed, We could have raised a Warner in every town,
And if We had willed, We would have raised up in each town a warner
Had We pleased We could have raised a warner in every town
Had We so willed, We would have disclosed a warner in every city.
If We had wished We could have sent a warner to every town.
Had We wished, We would have sent a warner to every town
Had We so willed, We could certainly have raised up a warner in every township
If We had so willed We would surely have raised (in place of universal Prophethood) a Warner in every town
If We had willed, We would have raised up in every city a warner
And if We wanted, We would have raised a warner in every town.
If I wanted (like Abraham and Lut who were sent to two nearby communities,) I could have sent to every community a Messenger. (However, one sun is enough for the whole land.
Had it been Our will, We could have sent a warner to the center of every population
And had We willed, We could have sent to every town a warner.
But, had we pleased, we would have sent in every city a warner
If We willed, We could have sent a Herald of Warning to every village
If We had so wished, We would have surely raised a warner in every township.
If We had pleased, We had sent a preacher unto every city
But, had We pleased, We could have raised a Warner in every village (or population centre)
Had it been Our will, We could have raised a warner in every village
Had we pleased, we had raised up a warner in every city
And had We thought proper, We would have surely raised a Warner in every habitation
And if We willed, We would have raised up a warner in every town.
If it had been Our will, We could have sent a warner to the center of every population.
Had it been Our Will, We could have sent a Warner to every town
Had We willed, We would have raised up a separate Warner in each habitation
And if We pleased, We could raise a warner in every town
And We have repeated it among them that they may be mindful, but the majority of mankind refuses (everything) except infidelity.
And if We had so willed, We would have certainly raised someone to warn, in every town/village
And had We willed, We would have sent a Warner in every town
And if We wish, We could send to every town a warner
Andif We wish, We could send to every town a warner
And if We wish, We could send to every town a warner.
And if We willed/wanted, We would have sent in every village/urban city a warner/giver of notice
Now had We so willed. We could have [continued as before and] raised up a [separate] warner in every single community
And if We had so decided We would indeed have sent forth in every town a constant warner.
If We willed, We could raise up a warner in every village
Had We wanted We could have sent a Prophet to every town
Had We so willed, We would have sent a (separate) warner for every town, (but, according to Our wisdom, We have sent Muhammad as a prophet for all these towns
Had We willed, We could have sent a warner into every town.
If We wanted, We could have raised a warner in every single locality
Had We willed, We could have sent a Messenger to every town to deliver a warning.
And had We willed We would have sent to the people of every town a spectacle and a warning
If We wanted, We could have sent a warner to every city.
Had We willed, We could have easily sent a warner to every society.
And if We pleased, We would have raised a warner in every town.
And had it been Our will, We could have sent to every city someone to give warning
If we willed, we could have sent to every community a warner.
And if We had willed, We could have sent a warner to every town,
And if We had willed, We could have sent a warner to every town,
And if We willed, We would have missioned in every village warner.
And if We had pleased certainly We would have raised up a warner in every town
Had We so willed, We could have sent a warner to every city.
Now had We so Willed, We could have continued to raise up a Warner in every single community. (But, time has now come for the Eternal, Universal Message, the Qur'an (25:1))
And if We had pleased We would certainly have raised a warner in every town
If WE had pleased, WE could have surely raised a Warner in every city
And had We willed, We would have sent a warner to every town
And if it was Our Will, We could have sent a warner to every town
Had We willed, We could’ve sent a warner to every community.
Had We willed, We could have sent to every town a warner
And if We had willed, We could have sent into every city a warner
And had We willed, surely We would have raised in every city a warner.
Had it been Our Will, We could have sent a warner to every centre of population
Had it been Our Will, We could have sent a warner to every centre of population
فَلَا تُطِعِ ٱلۡكَـٰفِرِینَ وَجَـٰهِدۡهُم بِهِۦ جِهَادࣰا كَبِیرࣰا ٥٢
so do not give in to the disbelievers: strive hard against them with this Quran
so don’t obey the disbelievers, but strive against them with it (the Qur’an), with utmost endeavor.
Se obey not thou the infidels, but strive against them therewith with a great striving
So do not listen to unbelievers, and strive against them with greater effort
Do not follow those who deny the knowledge of the reality, struggle vigorously with them by means of this (the Quran) with all your strength!
So do not obey the kafirun but use this to battle against them with all your might.
So do not obey the faithless, but wage against them a great jihad with it
(But We have willed instead that you are the last Messenger whose mission is universal.) So pay no heed to (the desires of) the unbelievers, but engage in a mighty striving against them by means of it (the Qur’an)
So do not follow the disbelievers, and strive hard against them with the help of this (Qur'an), a mighty striving
So obey not the unbelievers, but struggle with them thereby mightily
So, do not obey the disbelievers, and try hard against them with it (Quran), a great try.
Therefore, do not follow (and compromise with) the disbelievers. Work on them very hard, using this Qur’an as your weapon
Therefore, do not listen to the unbelievers, but strive against them with the utmost effort
So do not obeysg the deniers, but strive against them with it a supreme striving.
So obey not the unbelievers and fight strenuously with them in many a strenuous fight
So do not listen to the disbelievers and, with this Qur’an, fight a great war against them
Therefore do not obey those who are ungrateful and strive against them with it [Quran] an utmost striving.
Wherefore do not thou obey the unbelievers; but oppose them herewith, with a strong opposition
So obey not the disbelievers, but strive against them herewith (with the Quran) with great endeavour
So do not obey the unbelievers, but struggle mightily with it (the Koran)
Give not way therefore to the Infidels, but by means of this Koran strive against them with a mighty strife
So obey not the disbelievers but strive hard with them with this (Al-Kitab) — (regarding it as) Jihadan Kabeeran (the greatest and supreme form of Jihad)
So obey not the ones who are ungrateful and struggle against them thereby with a great struggle.
Do not listen to the unbelievers, but, with great determination, strive against them with (guidance from the Qur’an).
therefore, do not yield to the unbelievers, and make Jihad (strive) against them with this Qur'an, a mighty Jihad (strenuous striving)
So, O Prophet, do not yield to the disbelievers, but wage a Jihad against them with this Qur´an
So obey not the disbelievers, and strive against them a mighty striving with it
And had We willed We would have raised a warner in every town.
Do not yield then to those who suppress the Truth, but counter them strenuously by means of this [Qur'aan]
So, (O man of faith,) do not follow the disbelievers, and launch a large-scale struggle against them by means of (logic and preaching of the Qur’an)
So do not obey the rejecters, and strive against them with it in a great striving
So do not obey the rejecters, and strive against them with it in a great striving.
So do not obey the rejecters, and strive against them with it in a great striving.
So do not obey the disbelievers and struggle against them with it great struggling/defending for the faith
hence, do not defer to [the likes and dislikes of] those who deny the truth, but strive hard against them, by means of this [divine writ], with utmost striving
So do not obey the disbelievers, and strive with them thereby with a constantly great striving
So obey not the disbelievers, but strive against them herewith with a great endeavour
Do not yield to the unbelievers but launch a great campaign against them with the help of the Quran
So, (O Prophet,) do not obey the infidels, and strive against them with it (the Qur‘an), in utmost endeavor
So do not obey those who lack faith (in Allâh) and strive hard against them with this ( 'Qur’ān') in a mighty striving.
So, do not yield to (the demands of) the unbelievers, and strive against them relentlessly for the sake of this great struggle
Now, therefore, don’t yield to the whims of those who are spiritually dead and blind. Strive hard against them with this (Qur’ān) in a mighty struggle.
Therefore, do not yield O Muhammad to the infidels and wage against them spiritual warfare by the divine means -the Quran- But should they wage war against you, then fight back by physical means
So don’t give in to the disbelievers, but struggle tirelessly to convince them with this Quran.
So do not yield to the disbelievers, but strive diligently against them with this ˹Quran˺.
So do not obey those who reject (the truth) and fight them with it in a major effort.
So do not yield to the unbelievers, but fight them vigorously with this.¹
Therefore, do not obey the disbelievers, and strive against them with this, a great striving.
so do not go along with the unbelievers, but strove hard against them with this [Qur'an)
so do not go along with the unbelievers, but strove hard against them with this [Qur’an).
So, do not obey the infidels, and effort against them with it, a grand effort.
So do not follow the infidels, and strive against them with it (the Qur'?n) a strenuous strife
Do not obey the unbelievers, but strive most vigorously against them with this Qur'Än.
Hence, (O Prophet) Disregard the likes and dislikes of the rejecters, but strive hard against them by means of this, with utmost striving. (Jihadan Kabira = The Great Jihad by means of this Qur'an)
So do not follow the unbelievers, and strive against them a mighty striving with it
So obey not the disbelievers and strive against them by means of the Qur'an with a mighty striving
So obey not the disbelievers, but strive against them by means of it with a great striving
Therefore do not obey the disbelievers, but work hard against them with the greatest strength, (with the Quran by your side)
So don’t obey the unbelievers, but strive against them with it a great striving.
So do not obey the disbelievers, but strive against them with it, a mighty struggle
So do not obey the disbelievers, and strive against them with the Qur'an a great striving
So do not obey the disbelievers, and strive with them with it, a great striving.
Therefore listen not to the Unbelievers, but strive against them with the utmost strenuousness, with the (Qur'an)
Therefore listen not to the Unbelievers, but strive against them with the utmost strenuousness, with the (Qur'an)
۞ وَهُوَ ٱلَّذِی مَرَجَ ٱلۡبَحۡرَیۡنِ هَـٰذَا عَذۡبࣱ فُرَاتࣱ وَهَـٰذَا مِلۡحٌ أُجَاجࣱ وَجَعَلَ بَیۡنَهُمَا بَرۡزَخࣰا وَحِجۡرࣰا مَّحۡجُورࣰا ٥٣
It is He who released the two bodies of flowing water, one sweet and fresh and the other salty and bitter, and put an insurmountable barrier between them
And it is He Who has let the 2 seas merge, one palatable and sweet, and the other salt and bitter; and He has set a barrier and a suppressed partition between them.
And it is He who hath mixed the two seas: this, sweet ond thirst quenching; that, saltish ond bitter; and hath placed between the twain a barrier and a great partition complete
It is He who made two bodies of water flow side by side, one fresh (and) sweet, the other brine (and) bitter, and has placed an interstice, a barrier between them
It is HU... Who releases the two bodies of water (universal and individual consciousness – the body): one sweet (the original self) and the other salty and bitter (the ego identity assuming it is the body)! And formed a barrier of enmity (opposition) between them (remember the verse ‘descend as enemies to one another’)!
It is He who has unloosed both seas — the one sweet and refreshing, the other salty and bitter — and put a dividing line between them, an uncrossable barrier.
It is He who merged the two seas: this one sweet and agreeable, and that one briny and bitter, and between the two He set a barrier and a forbidding hindrance
And He it is Who has let flow forth the two large bodies of water, one sweet and palatable and the other salty and bitter; and He has set a barrier and an insurmountable, forbidding ban that keeps them apart
It is He Who has let the two spans of water loose to flow, one of them (- a river) sweet and thirst-quenching while the other (a sea) saltish (and) bitter, and He has set a barrier and an insurmountable partition between them; (still both exist side by side in the world and would continue)
And it is He who let forth the two seas, this one Sweet, grateful to taste, and this salt, bitter to the tongue, and He set between them a barrier, and a ban forbidden
And He is the One Who merged the two seas, this one sweet and drinkable and that one salty and bitter, and He placed a boundary and a forbidden ban between them.
He is the One who merges the two seas; one is fresh and drinkable, while the other is salty and not fit to drink. He has separated them with a formidable barrier ((like Golf Stream which flows for thousands of miles in the ocean without being mixed with it.)
It is He Who has let free the two bodies of flowing water, one palatable and sweet, the other salty and bitter. Yet He has made a barrier between them, a partition that is forbidden to be passed
And it is He Who merged the two seas, this one fresh and sweet and this one salty and bitter, and He made between them a barrier and an insurmountable separator.
He it is who has let loose the two seas, this one sweet and fresh, that one bitter and pungent, and has made between them a rigorous prohibition
And it is He Who caused the two joint seas to flow- one is palatable, very sweet, and the other is salty, very bitter; and kept a veil between them and a preventing barrier
It is He who caused the two oceans to flow. This one is sweet and fresh and this one is salty and bitter and He has made between them a boundary and an unassailable demarcation.
It is He who hath let loose the two seas; this fresh and sweet, and that salt and bitter: And hath placed between them a bar, and a bound which cannot be passed
He it is who has set free the two bodies of water (rivers and seas), one palatable and sweet, and the other salty and bitter, and has set a barrier between them, forbidding passage
It was He who let forth the two seas, this one is palatably sweet and this salt, a bitter taste, and He set a barrier between them, and a refuge which is forbidden
And He it is who hath let loose the two seas, the one sweet, fresh; and the other salt, bitter; and hath put an interspace between them, and a barrier that cannot be passed
And He it is Who has meraja (merged) two seas, this palatable (and) sweet, and this salty (and) bitter; and He has set inbetween those two a barrier, and an obstruction, made completely obstructive (in allowing any intermixing of the two waters)
And it is He Who let forth the two seas—this, agreeable and water of the sweetest kind and this, salty, bitter. He made between the two that which was unapproachable, a banned barrier.
It is He who has let free the two bodies of flowing water –one drinkable and sweet, the other salty and bitter. He has made a barrier between them –a forbidden partition.
He is the One Who has made the two seas rolling, the one sweet and fresh, the other salt and bitter, and set a rampart between them, an insurmountable barrier
And it is He, Who has let loose the two seas, one palatable and sweet, the other bitter and saltish, and there is a partition between them, which is an insurmountable barrier
And He it is Who has made the two seas to flow freely, the one sweet, very sweet, and the other saltish, bitter. And between the two He has made a barrier and inviolable obstruction
So do not obey the infidels and strive against them with it ( the Quran), a great striving.
It is He who has facilitated two seas to flow and meet — one palatable and sweet and the other salty and bitter — and set up a barrier and an invincible partition between them.
And He is the One Who joined two rivers, this (one) very sweet and freshening and that (other one) very salty and bitter. And He set a barrier and a strong partition between them
And He is the One who merges the two bodies of water. This is fresh and palatable and this is salty and bitter. And He made between them a partition and an inviolable barrier
AndHe is the One who merges the two seas; this is fresh and palatable and this is salty and bitter. And He made between them a partition and an inviolable enclosure
And He is the One who merges the two seas; this is fresh and palatable and this is salty and bitter. And He made between them a partition and an inviolable enclosure.
And He is who mixed/set loose the two large bodies of water that (is) fresh/delightful very sweet/fresh, and that is salty salty and bitter, and He made/put between them (B) a barrier and (an) obstruction obstructed
AND HE it is who has given freedom of movement to the two great bodies of water – the one sweet and thirst-allaying, and the other salty and bitter - and yet has wrought between them a barrier and a forbidding ban
And He is the One Who has merged the two seas, this one sweet, grateful (to taste), and this salt, bitter (to the tongue); and He has made between them an isthmus, and an utter- obstruction. (Literally: obstruction obstructed
And He it is Who hath given independence to the two seas (though they meet); one palatable, sweet, and the other saltish, bitter; and hath set a bar and a forbidding ban between them
It is He who has joined the two seas; one palatable and sweet, the other bitterly salty and has established a barrier between them as a partition
He is the One who joined the two seas, so as this is sweet, very sweet, and this is bitter, very bitter, and made between them a buffer and an insurmountable barrier
He is the One who merges the two seas; one palatable and sweet, and the other salty and sour. And He has set a barrier and insuperable partition between them .
It is He Who joined (the two) seas together. One is sweet and palatable, the other brackish and bitter. He has placed between the two of them a barrier _ an absolute restraint
He is the One who merges the two seas: one is palatable and sweet, and the other is salty and sour. Yet has He set a barrier between them as an insuperable partition.
And He is it Who sent the waters of the two seas flowing together, one fresh and sweet and the other salty and bitter and between both He installed an invisible partition which serves as an impassable barrier (the fresh water floats above the salty and there are laws that govern the separation and the depth)
And He brings the two seas close together, one sweet and fresh, the other salty and bitter; and He has set a non-breachable barrier between them.
And He is the One Who merges the two bodies of water: one fresh and palatable and the other salty and bitter, placing between them a barrier they cannot cross.
And He is who mingled the two bodies of water, one sweet and palatable, the other salty and unpalatable, and He placed a barrier and impassable border between them.
And He it was who sent the two seas rolling, the one sweet and fresh, the other salt and bitter, and set a rampart between them, an insurmountable barrier
He is the One who merges the two seas; one is fresh and palatable, while the other is salty and undrinkable. And He separated them with a formidable, inviolable barrier (evaporation).
He is the one who has merged the two seas, one fresh and sweet, the other salty and bitter, and He placed between them an insurmountable barrier.
He is the one who has merged the two seas, one fresh and sweet, the other salty and bitter, and He placed between them an insurmountable barrier.
And He is the one who merged the two seas; this one palatable, sweet, and that one is salty, bitter; and He set up between them a barrier, and a banned ban.
And He it is Who had made the two seas join and flow together, one palatable and sweet, and the other salt and bitter; and between the two He has made a barrier and inviolable obstruction
He it is who has brought the two bodies of water to meet; the one sweet and thirst-quenching, and the other salty and bitter. Yet between them He has made a barrier and a forbidding ban.
And He it is Who has given freedom of movement to the two kinds of great bodies of water; one is palatable and fresh, the other salt and bitter. Yet, He has made a barrier between them, a partition that is not to be passed. (35:12). (Please see (18:60) for two streams in a different implication)
And He it is Who has made two seas to flow freely, the one sweet that subdues thirst by its sweetness, and the other salt that burns by its saltness; and between the two He has made a barrier and inviolable obstruction
And HE it is Who has caused the two seas to flow, this palatable and sweet, and that salt and bitter; and between them HE has placed a barrier and an insurmountable partition
And He it is Who mixed the two seas, one sweet, satisfying, the other salty, bitter, and set between them a divide and a barrier, forbidden
And it is He Who has released the two parts of flowing water; One (that is) drinkable and sweet, and the other (that is) salty and bitter; And He has set a barrier between them, a boundary forbidden to be crossed (by the waters)
He is the one who has released two bodies of water, one sweet and fresh, the other salty and bitter. He set a barrier and a prohibitive partition between them.
And it is He who merged the two seas; this one fresh and sweet, and that one salty and bitter; and He placed between them a barrier, and an impassable boundary
And it is He who has released [simultaneously] the two seas, one fresh and sweet and one salty and bitter, and He placed between them a barrier and prohibiting partition
And He is the one who loosed the two seas, this agreeable, sweet and this salt, bitter. And He made between them a barrier, and a ban forbidden.
It is He Who has let free the two bodies of flowing water: One palatable and sweet, and the other salt and bitter; yet has He made a barrier between them, a partition that is forbidden to be passed
It is He Who has let free the two bodies of flowing water: One palatable and sweet, and the other salt and bitter; yet has He made a barrier between them, a partition that is forbidden to be passed
وَهُوَ ٱلَّذِی خَلَقَ مِنَ ٱلۡمَاۤءِ بَشَرࣰا فَجَعَلَهُۥ نَسَبࣰا وَصِهۡرࣰاۗ وَكَانَ رَبُّكَ قَدِیرࣰا ٥٤
It is He who creates human beings from fluid, then makes them kin by blood and marriage: your Lord is all powerful
And it is He Who has created human from water, and has appointed for them blood relationships and marriage relationships. And your Lord is All-Powerful.
And it is He who hath created man from water, and then made for him kinship by blood and marriage. And thy Lord is ever potent
It is He who created man from water, then gave him consanguinity and affinity. Your Lord is omnipotent
It is HU who has created a human (the biological body of man) from water and formed the relations of blood (genetic-based) and matrimony! Your Rabb is the Qadir.
And it is He who created human beings from water and then gave them relations by blood and marriage. Your Lord is All-Powerful.
It is He who created the human being from water, then invested him with ties of blood and marriage, and your Lord is all-powerful
And He it is Who from a fluid has created human and made it (a male and female and, through them,) into a population through descent and marriage. And Your Lord is All-Powerful
And it is He Who created human being from water and has given him relations by descent and (kindred) by marriage (and thus sought to establish a civilization and social life based on oneness of humanity under oneness of God). And your Lord is All-Powerful
And it is He who created of water a mortal, and made him kindred of blood and marriage; thy Lord is All-powerful
And He is the One Who created a human being from the water, then He made him blood relative and marriage relative. Your Lord is capable.
He is the One Who has created man (like any other creature on earth) from water see 24:45.) He has then let him have kin folks by marriage and by blood. God is indeed capable of doing what He wants
It is He Who has created human beings from water. Then He established relationships of lineage and marriage, for your Lord has power over all things
And it is He Who created of water a human being, then made him related by lineage and marriage. And yoursg Lord has always been All-Able.
And he it is who has created man from water, and has made for him blood relationship and marriage relationship; for thy Lord is mighty
And it is He Who created man from water, then appointed relatives and in-laws for him; and your Lord is All Able
And it is He who created human from the water and has made for him kinship through blood and through marriage and truly your Lord is All-powerful.
It is He who hath created man of water; and hath made him to bear the double relation of consanguinity and affinity; for thy Lord is powerful
And He it is who has created man from water, and has appointed for him kindred by blood and kindred by marriage for your Lord is ever Powerful
And it is He who created the human from water and gave him kindred of blood and of marriage. Your Lord is the Powerful
And it is He who hath created man of water, and established between them the ties of kindred and affinity: and potent is thy Lord
And He it is Who created a human being out of (a matter containing) water and has assigned to him blood-relationship and in-laws relationship. And your Nourisher-Sustainer is All-Capable (over anything)
And it is He Who created a mortal from water and made for him kindred by blood and kin by marriage. And thy Lord had been ever Powerful.
It is He who has created humanity from water, and then He made relationships of family and marriage. Your Lord is Most Capable.
He is the One Who has created man from water, then made for him blood relationships and that of marriage relationships, your Lord is indeed All-Powerful
And it is He, Who created man from water: then from him He caused two kinds of kindred, by blood and by marriage: your Lord is AI I-Powerful
And He it is Who has created man from water, then He has made for him blood-relationship and marriage-relationship. And thy Lord is ever Powerful
And He it is Who has let free the two seas, one that quenches thirst, sweet; and the other saltish, bitter. And He has made between them a barrier and prevented (them from getting mixed up, by a) prevention .
And He it is who has created a human being from water and then made him a link in the human relationships by blood and marriage. And your Lord is all powerful
And He is the One Who created man from (a sperm drop resembling) water, and made for him (kinship by) lineage and in-laws. And your Lord is All-Powerful
And He is the One who created a human being from the water, so He made for him blood kin and mates. And your Lord is Capable
AndHe is the One who has created from the water a human being, so He made him multiply and mate. And your Lord is Capable
And He is the One who has created from the water a mortal, so He made him multiply and mate. And your Lord is Capable.
And He is who created from the water a human so He made/put him a relationship/kinship and relations through marriage, and your Lord was/is capable/able/overpowering
And He it is who out of this [very] water has created man, and has endowed him with [the consciousness of] descent and marriage-tie: for thy Sustainer is ever infinite in His power
And He is The One Who created of water a mortal; so He has made him related by blood and marriage; and your Lord has been Ever-Determiner
And He it is Who hath created man from water, and hath appointed for him kindred by blood and kindred by marriage; for thy Lord is ever Powerful
It is He who has created the human being from water to have relationships of both lineage and wedlock. Your Lord has all power
And He is the One who created man from water, then made of him relations created by lineage and relations created by marriage. Your Lord is All-Powerful
He is the One who created man from water and made him kindred of blood and marriage. Lo! Your Lord is Ever All- Powerful.
It is He Who created man from water, then initiated two kinds of lineage of descent for him _ the paternal and maternal. Your Lord is Omnipotent
He is the One who created man from water and made him kindred of blood and marriage. Lo! Your Lord is Ever All- Powerful.
And He is it Who brought into being, out of a watery liquid*, a human and made him evolve lineal descent and join affinity with others, and Allah, your Creator, has always been Qadirun (Omnipotent
And He created humans from water, and gave them blood relatives and in-laws. Your Lord is Powerful.
And He is the One Who creates human beings from a ˹humble˺ liquid, then establishes for them bonds of kinship and marriage. For your Lord is Most Capable.
And He is who created a human being from water and gave him lineage and relationships, and your Lord is powerful.
And He it was who created man from water, and gave him kin of blood and of marriage. All-powerful is your Lord
He is the One who created from water a human being, then made him reproduce through marriage and mating. Your Lord is Omnipotent.
He created human beings from water and made them kin by blood and marriage. Your Lord is able to do all things.
He created human beings from water and made them kin by blood and marriage. Your Lord can do all things.
And He is the one who created from the water, humankind. So, He set him a lineage and In-laws. And ever is your Lord competent.
And He it is Who has created man from water, then He made him related in blood and in wedlock; and your Lord is ever Powerful
And He it is who has created man from water and established for him bonds of lineage and marriage. All-Powerful is your Lord.
And He it is Who has created the human being from this very water, (21:30), (24:45) and then He has established relationships by lineage and by marriage, for, your Lord is the Designer of all things. (The best relationships are established on the basis of Ideology (3:102), (49:10-13))
And He it is Who has created man from the water, then He has made for him blood relationship and marriage relationship, and your Lord is powerful
And HE it is Who has created man from Water, and has made for him kindred by descent and kindred by marriage; and thy Lord is All-Powerful
And He it is Who created a human being from water, and made of him lineages and [kinships through] marriages. And thy Lord is Powerful
And it is He Who has made man from water: Then He has set up relationships of family and marriage: And your Lord is ever All Powerful (Khadir, over all things)
It is He who created man from water, then made him relation by lineage and marriage. Your Lord is always Capable.
And it is He who, from fluid, created the human being. Then He made relationships through marriage and mating. Your Lord is Omnipotent
And it is He who has created from water a human being and made him [a relative by] lineage and marriage. And ever is your Lord competent [concerning creation]
And He is the one who has created mortals from the water, and has made for him blood relationship and marriage relationship; and your Lord is powerful.
It is He Who has created man from water: then has He established relationships of lineage and marriage: for thy Lord has power (over all things)
It is He Who has created man from water: then has He established relationships of lineage and marriage: for thy Lord has power (over all things)
وَیَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا یَنفَعُهُمۡ وَلَا یَضُرُّهُمۡۗ وَكَانَ ٱلۡكَافِرُ عَلَىٰ رَبِّهِۦ ظَهِیرࣰا ٥٥
Yet instead of God they worship things that can neither benefit nor harm them: the disbeliever has always turned his back on his Lord
And yet they (disbelievers) worship besides Allah which can neither benefit them nor harm them, and the disbelievers are helpers (of the Satan) against their Lord.
And yet they worship, besides Allah, that which can neither benefit them nor hurt them; and the infidel is ever an aider of the devil against his Lord
And yet they worship besides God what cannot bring them gain or do them harm. The unbeliever has always been an auxiliary against his Lord
They worship things (they take as deities) besides Allah who neither benefit them nor harm them! One who denies the knowledge of the reality supports that which is against his Rabb.
Yet they worship instead of Allah what can neither help nor harm them. The kuffar are always biased against their Lord.
They worship besides Allah that which neither brings them any benefit nor causes them any harm, and the faithless one is ever an abettor against his Lord
And yet they (the polytheists) worship, apart from God, that which can neither benefit them nor harm them. The unbeliever is ever prone to make cause (i.e. to back everyone and every movement) against his Lord
Yet they (- the disbelievers) worship apart from Allah the things which can neither do them good nor avert harm from them. And the disbeliever is ever a helper (of the upholders of the cause of untruth) against his Lord
And they serve, apart from God, what neither profits them nor hurts them; and the unbeliever is ever a partisan against his Lord
And they serve something besides God that does not benefit them and does not harm them, and the disbeliever is a supporter (of others) against his Lord.
Yet they disbelievers, instead of God, worship the others which can neither harm them nor benefit them! Worse than this, the disbelievers ally with whoever rebels against the Lord (i.e., the Satan!
Yet they worship besides God things that can neither profit them nor harm them, and the disbeliever is a helper against his own Guardian Evolver
Yet they worship, apart from Allah, what neither benefits them nor harms them. And the denier has always been a backup against his Lord.
Yet they worship beside God what can neither profit them nor harm them; but he who misbelieves in his Lord backs up (the devil)
And they worship such, other than Allah, which neither benefit nor hurt them; and the disbeliever helps the devil instead of his Lord
And they worship besides Allah what does not benefit them nor harm them and truly the disbeliever is a helper against His Lord.
They worship, besides God, that which can neither profit them nor hurt them: And the unbeliever is an assistant of the devil against his Lord
Yet they worship beside Allah what can neither profit them nor harm them; but the disbeliever is ever a partisan of evil against his Lord
Yet they (the unbelievers) worship, other than Allah, that which can neither benefit nor harm them. Surely, the unbeliever is ever a partisan against his Lord
Yet beside God do they worship what can neither help nor hurt them: and the Infidel is Satan's helper against his Lord
And people worship besides Allah that which benefits them not and nor gives them (any) harm. And the disbeliever became one who intends to prevail against his (own) Nourisher-Sustainer
And they worship other than God what neither profits them nor hurts them. And the one who is ungrateful had been ever a sustainer against his Lord.
Yet, they worship, besides Allah, things that can neither profit them nor harm them. The unbeliever is a helper against his/her own Lord.
Yet they worship those deities besides Allah which can neither help nor harm them, over and above this, the unbeliever has become a helper of every rebel against his own Lord
Yet they worship, instead of Allah, those who can neither benefit them nor harm them: more than this, the disbeliever has become a helper of every rebel against his Lord
And they serve besides Allah that which can neither profit them, nor harm them. And the disbeliever is ever an aider against his Lord
And He it is Who created man from water and has appointed for him blood relationships and marriage relationships and your Fosterer is Powerful.
Yet they worship besides Allah others that can neither benefit nor harm them. And the suppressor of the Truth does ever turn his back on his Lord
And they (disbelievers) worship besides Allah those (idols) that can neither bring them any profit, nor do them any harm. And the disbeliever is (always) a helper (of Satan) in (disobeying) his Lord
And they serve besides God what does not benefit them nor harm them. And the rejecter is always set-against his Lord
Andthey serve besides God what does not benefit them nor harm them. And the rejecter is always set-against his Lord
And they serve besides God what does not benefit them nor harm them. And the rejecter is always set against his Lord.
And they worship from other that God what does not benefit them, and nor harms them, and the disbeliever was/is on (against) his Lord a supporter/helper
And yet, some people worship, instead of God, things that can neither benefit them nor harm them: thus, he who denies the truth does indeed turn his back on his Sustainer
And they worship, apart from Allah, what neither profits them nor harms them; and the disbeliever has been a backer against his Lord
Yet they worship instead of Allah that which can neither benefit them nor hurt them. The disbeliever was ever a partisan against his Lord
They worship besides God things that can neither benefit nor harm them. The unbelievers are defiant against their Lord
They worship, instead of Allah, what can neither give them any benefit nor can cause them any harm. The disbeliever is always a supporter (of Satan) against his Lord
Yet they worship (& venerate), besides Allâh, that which can neither benefit them or harm them. Thus, the one who lack faith in Allâh is a strong supporter (of ‘Satan’) against his own Lord.
Besides Allah, they worship those who do not confer benefits upon them, nor cause them harm. The unbeliever always aids (Shaitan) against his Lord
Yet they worship, other than Allâh, that which can neither benefit nor harm them. So the one who is spiritually dead and blind is a strong supporter (of Satan) against his own Lord.
And yet they -some people- adore besides Allah with appropriate acts and rites those who do not profit them nor harm them. But the infidel has always been a physical and spiritual help corroborating and substantiating disobedience to Allah and advocating the evil practiced by AL-Shaytan and by those with characteristics befitting him
Yet they worship beside Allah what can’t benefit or harm them. The disbeliever is openly opposed to His Lord.
Yet they worship besides Allah what can neither benefit nor harm them. And the disbeliever always collaborates against their Lord.
And they serve besides Allah what neither benefits nor harms them, and the one who rejects (the truth) is openly rebellious against his Lord.
Yet they worship idols which can neither help nor harm them. Surely the unbeliever is an enemy to his Lord
Yet, they still set up beside GOD idols that cannot benefit them, nor harm them. Indeed, the disbeliever is an enemy of his Lord.
Yet, instead of God, they worship what can neither benefit nor harm them. The unbeliever is always biased, against his Lord.
Yet, instead of God, they worship what can neither benefit nor harm them. The unbeliever is always biased against his Lord.
And they are worshiping without Allah what neither benefits them nor harms them. And the infidel was ever against his Lord, a backer.
And they worship besides Allah (things) which neither profit them nor harm them; and the infidel is a helper (of aberration) against his Lord
Yet people worship, instead of God, things that can neither benefit nor harm them. An unbeliever always gives support against his Lord.
Yet they serve instead of Allah that which can neither benefit them nor harm them. Indeed, the rejecter of the Truth, (regardless of his origin and relationship), joins hands with another rejecter against his own Sustainer. (Zaheer = Helper. Ideology vs. relatives (11:45-47), (66:10))
And they serve besides Allah that which neither profits them nor causes them harm; and the unbeliever is a partisan against his Lord
And they worship beside ALLAH that which can neither benefit them nor harm them. And the disbeliever is ever opposed to the designs of HIS Lord
And they worship apart from God that which neither benefits them nor harms them. And the disbeliever is a partisan against his Lord
And still, do they worship things besides Allah that can neither profit them nor harm them? And the disbeliever is a helper (of Evil), against his own Lord
Yet, they worship entities other than God, which can neither benefit nor harm them. The disbeliever is in open defiance of his Lord.
And yet, instead of God, they serve what neither profits them nor harms them. The disbeliever has always turned his back on his Lord
But they worship rather than Allah that which does not benefit them or harm them, and the disbeliever is ever, against his Lord, an assistant [to Satan]
And they serve, instead of God, what neither profits them nor hurts them; and the disbeliever is an assistant against his Lord.
Yet do they worship, besides God, things that can neither profit them nor harm them: and the Misbeliever is a helper (of Evil), against his own Lord
Yet do they worship, besides Allah, things that can neither profit them nor harm them: and the Misbeliever is a helper (of Evil), against his own Lord
وَمَاۤ أَرۡسَلۡنَـٰكَ إِلَّا مُبَشِّرࣰا وَنَذِیرࣰا ٥٦
We sent you only to give good news and warning
And We have not sent you (O Muhammad) but as a bearer of glad tidings and a Warner.
And We sent thee but as a bearer of glad tidings and warner
Yet We have not sent you but to give good tidings and to warn
We disclosed you only as a giver of good news and as a warner.
We sent you only to bring good news and to give warning.
We did not send you except as a bearer of good news and as a warner
Yet, We have not sent you (O Messenger) but as a bearer of glad tidings and a warner (you are not accountable for their straying and sinning)
But We have sent you only as a Bearer of happy tidings (to the doers of good) and as a Warner ( to the wicked and the unjust)
We have sent thee not, except good tidings to bear, and warning
We have sent you only as a giver of good news and a warner.
Know that I have sent you only as a Warner (about the Hell) and the carrier of good news (about the heaven.
But We only sent you to give good news and advice
And We have not sent you but as a bearer of glad tidings and as a warner.
We have only sent thee to give glad tidings and to warn
And We have not sent you (O dear Prophet Mohammed - peace and blessings be upon him) except as a Herald of glad tidings and warnings
And We have not sent you except as bringer of glad tidings and a warner.
We have sent thee to be no other than a bearer of good tidings, and a denouncer of threats
We have only sent you to give glad tidings and as a Warner
We did not send you but as a bearer of glad tidings and as a warner
Still we have sent thee only as a herald and a warner
And We did not send you but as a bearer of glad tidings, as well as a warner
And We sent thee not, but as one who gives good tidings and as a warner.
But We sent you only to give glad tidings and to warn.
But O Muhammad! We have sent you only to proclaim good news and to give warning
O Muhammad, We have sent you only to proclaim good tidings and to give warning
And We have not sent thee but as a giver of good news and as a warner
And they serve (worship) besides Allah that which neither profits them nor harms them. And the infidel is one who helps against his Fosterer.
And We have not sent you (Prophet Muhammad) but to give good news to those who believe in Allah and abide by His Guidance given in the Qur'aan and to warn those who believe not
And We have not sent you but as a Bearer of good news (for the obedient servants of Allah) and as a Warner (to the rebels)
And We have not sent you except as a bearer of good news and a warner
AndWe have not sent you except as a bearer of good news and a warner
And We have not sent you except as a bearer of good news and a warner.
And We did not send you except (as) an announcer of good news and a warner
Yet [withal, O Prophet,] We have sent thee only as a herald of glad tidings and a warner
And in no way have We sent you except (as) a bearer of good tidings and a constant warner
And We have sent thee (O Muhammad) only as a bearer of good tidings and a warner
We have sent you for no other reason but to be a bearer of glad news and warning
We did not send you but as a bearer of good news and as a warner
We have sent you (O’ Muhammad) but as a herald of good tidings, and a warner.
We have sent you as a bearer of good news; and as a warner
And We have sent you for no other reason but to give glad tidings and warnings.
Nonetheless, We only sent you O Muhammad to the people as a spectacle and a warning
We sent you a bearer of glad tidings and a warner.
And We have sent you ˹O Prophet˺ only as a deliverer of good news and a warner.
And We only sent you as a bringer of good news and a warner.
And We have sent you only to proclaim joyful tidings and to give warning
We have sent you (Rashad) as a deliverer of good news, as well as a warner.
We have sent you [Prophet] only to bring good news and deliver a warning.
We have sent you [Prophet] only to bring good news and deliver a warning.
And We have not sent you, except as a preacher and a warner.
And We did not sent you but a bearer of glad tidings and a warner
We have sent you only as a herald of good news and a warner.
Yet We have sent you (O Prophet) only as a bearer of glad news and a Warner
And We have not sent you but as a giver of good news and as a warner
And WE have not sent thee but as a bearer of glad tidings and a Warner
And We sent thee not, save as a bearer of glad tidings and as a warner
And We only sent you (O Prophet), to give glad tidings and warning
We sent you only to deliver good news and to issue warnings.
We sent you only as a herald of good news and a warner.
And We have not sent you, [O Muhammad], except as a bringer of good tidings and a warner
We have not sent you except as a herald of glad tidings and a warner.
But thee We only sent to give glad tidings and admonition
But thee We only sent to give glad tidings and admonition
قُلۡ مَاۤ أَسۡءَلُكُمۡ عَلَیۡهِ مِنۡ أَجۡرٍ إِلَّا مَن شَاۤءَ أَن یَتَّخِذَ إِلَىٰ رَبِّهِۦ سَبِیلࣰا ٥٧
Say, ‘I am not asking for any reward for it, but anyone who wishes should take a path to his Lord.’
Say: “I don’t ask you any reward for this (that I have brought the Qur’an from my Lord and its preaching, etc) except that whoever wills, may take a way to his Lord.”
Say thou. ask of you no hire for this, save that whosoever will may take unto his Lord a way
Tell them: "I do not ask any recompense of you for this other than (urging) whoever likes may take the way to his Lord."
Say, “The only thing I ask for in return is for you to find the path to your Rabb!”
Say: ´I do not ask you for any wage for it — only that anyone who wants to should make his way towards his Lord.´
Say, ‘I do not ask you any reward for it, except that anyone who wishes should take the way to his Lord.’
Say: "I ask of you no wage for this (conveying of the Message to you), except that whoever so wills may take a way leading to his Lord."
Say, `I ask of you no recompense for it (- the services I render). All that I ask is that whosoever chooses may follow the path (that leads) to his Lord.
Say: 'I do not ask of you a wage for this, except for him who wishes to take to his Lord a way.
Say: “I do not ask you for any wage for it, except that someone may want to take a path to his Lord.”
Say: “I do not ask you for any consulting fee. All I am asking is to let me help you to find the right path to your Lord, in your freedom of choice.”
Say, “No reward do I ask of you for it but this, that each one who wills, take a straight path to his Lord.
Saysg, “I ask of you no reward for this—only that whoever wills may take a way to his Lord.”
Say, 'I ask you not for it a hire unless one please to take unto his Lord a way.
Proclaim, “I do not ask any fee from you for this, except that whoever wills may take the way to his Lord.”
Say, “I do not ask of you any fee for it. It is but for such one who may wish to take a way to His Lord.”
Say, I ask not of you any reward for this my preaching; besides the conversion of him who shall desire to take the way unto his Lord
Say, "I ask you for no reward for this, save that whoever will may choose a way unto his Lord."
Say: 'I demand of you no wage for this except for he who wishes to take the Path to his Lord.
SAY: I ask of you no recompense for it, except from him who is willing to take the way to his Lord
Declare: “I do not ask you, on this (propagation of the Message) any reward, except that whoever desired must pickup a path leading (him) to his Nourisher-Sustainer
Say: I ask of you no compensation for this but that whoever willed should take himself on a way to his Lord.
Say, “I ask no reward from you for (this message) except for this: that whoever will would take a path to his/her Lord.”
Say: "I ask of you no recompense for this work except that he who wants, may take the Right Way to his Lord."
Tell them, "I do not ask of you any recompense for this work: I only ask of the one, who will, to adopt the way of his Lord
Say: I ask of you naught in return for it except that he who will may take a way to his Lord
And We have not sent you except as a conveyer of good news and as a warner.
Say, "I do not ask you for anything in return for this except that anyone who so wishes should take the Right Path to his Lord."
Say: ‘I do not ask you for any compensation for this (preaching), but that whoever desires to take a path to (reach) his Lord (may step in).
Say: "I do not ask you for a wage; but for whoever chooses to make a path to his Lord."
Say: "I do not ask you for any wage; but for whoever chooses to make a path to his Lord.
Say: "I do not ask you for any wage; but for whoever chooses to make a path to his Lord."
Say: "I do not ask/demand of you on it from a wage/fee except who willed/wanted that he takes to His Lord a way/path ."
Say: “For this, no reward do I ask of you [- no reward] other than that he who so wills may unto his Sustainer find a way!”
Say, "In no way do I ask of you (any) reward for it except for him who decides to take for (himself) a way to his Lord
Say: I ask of you no reward for this, save that whoso will may choose a way unto his Lord
Tell them, "I ask no recompense for my preaching to you, except the fact that whoever wants should choose the way of God."
Say, .I do not demand from you any return, except that one should adopt the (proper) way to his Lord, if he so wills
Say: “I ask of you no wage for (my efforts to guide you) except that one who may decide to take a way unto his Lord.”
Say, "In return, I do not ask you for a reward, except that whoever wants may adopt the path towards his Lord!"
Say: ‘I do not ask of you in return (for my preaching) any reward, except that whoever wishes to follow a way to his Lord (and to be saved)’.
Say to them -the infidels-: "I do not charge you a price for imparting to you Allah's disclosures of divine knowledge, wisdom and practical divinity, my only reward is to see the one who has decided to open his heart's ears and his mind's eyes and sets himself on the path of righteousness, the path that leads directly to Allah."
Say: “I’m not asking you for payment for this preaching, all I ask of you is: let those who wish to take the path to their Lord do so.
Say, “I do not ask you for any reward for this ˹message˺, but whoever wishes, let them pursue the Way to their Lord.”
Say: I do not ask you for a reward for it, but whoever pleases may choose a way towards his Lord.
Say: ‘I demand of you no recompense for this. Let him who will, take the right path to his Lord.‘
Say, "I do not ask you for any money. All I seek is to help you find the right path to your Lord, if this is what you choose."
Say, "I ask you no payment for doing this- only that whoever wills may take a path to his Lord."
Say, “I ask you no payment for doing this- only that whoever wills may take a path to his Lord.”
Say, “I do not ask you to wage upon it, except only whoever wishes to take to his Lord a pathway.”
Say: 'I do not ask you a wage for it (my ministry) except for him who wishes to choose a way unto his Lord'
Say: 'No reward do I ask of you for this. All I ask is that he who so wills may find a way leading to his Lord.'
Say, "I ask you no reward for it but this: That whoever wishes, may take a Path to his Lord." (34:47), (42:13)
Say: I do not ask you aught in return except that he who will, may take the way to his Lord
Say, `I ask of you no recompense for it, save that whoso chooses may take a way that leads to his Lord.
Say, “I ask not of you any reward for it, save that whosoever will may take a way unto his Lord.
Say: "I do not ask any reward from you for it except this: That each one who will (wish to do so), may take a (straight) Path to his Lord."
Say, “I ask of you no recompense for this, except for whoever chooses to follow a path to his Lord.”
Say, 'I ask of you no payment for this—only that whoever wills may take a path to his Lord.'
Say, "I do not ask of you for it any payment - only that whoever wills might take to his Lord a way."
Say, 'I do not ask of you a reward for it, except whoever wills that he takes a way to his Lord.'
Say: "No reward do I ask of you for it but this: that each one who will may take a (straight) Path to his Lord."
Say: "No reward do I ask of you for it but this: that each one who will may take a (straight) Path to his Lord."
وَتَوَكَّلۡ عَلَى ٱلۡحَیِّ ٱلَّذِی لَا یَمُوتُ وَسَبِّحۡ بِحَمۡدِهِۦۚ وَكَفَىٰ بِهِۦ بِذُنُوبِ عِبَادِهِۦ خَبِیرًا ٥٨
Put your trust in the Living [God] who never dies, and celebrate His praise. He knows the sins of His servants well enough
And put your trust (O Muhammad) in the Ever-Living (Allah) who does not die, glorify His Praises, and He alone is the All-Knower of the sins of His servants
And trust thou in the Living One who dieth not, and hallow His praise; it sufficeth that he of the sins of His bondmen is Aware
Have trust in God the Living, who will never die, and sing His hallelujas; for He is well aware of the sins of His creatures
Place your trust in the Ever-living One who does not die (comprising your essence with His qualities) and glorify (tasbih) Him (as His hamd)! It is enough that He is Habir (aware) of the mistakes of His servants!
Put your trust in the Living who does not die and glorify Him with praise. He is well aware of the wrong actions of His slaves:
Put your trust in the Living One who does not die, and celebrate His praise. He suffices as one all-aware of the sins of His servants
Put your trust in the All-Living Who does not die, and glorify Him with His praise (proclaiming that He is absolutely above having any partners and that all praise is due to Him). He suffices as One Who is ever aware of the sins of His servants –
Hence put your trust in the Ever-Living (God) Who is free from death, and glorify His holiness along with (celebrating) His praise and (also tell,) `Sufficient is He as being Well-Aware of the short-comings of His servants.
Put thy trust in the Living God, the Undying, and proclaim His praise. Sufficiently is He aware of His servants sin
And put your trust in the One Who lives and does not die, and glorify Him with His praise, and He is enough to be well informed about His servants' sins.
Put your trust in the Ever Living One Who never dies, and glorify Him in worship. His protection is more than enough for you. He knows everything and is aware of His servants’ sins
And put your trust in Him Who lives and dies not, so praise Him, and enough is He to be acquainted with the faults of His servants
And place yoursg trust in the Ever-Living One Who never dies, and exalt Him with praise. And sufficient is He as the All-Aware of the misdeeds of His servants.
And rely thou upon the Living One who dies not; and celebrate His praise, for He knows well enough about the thoughts of His servants
And trust the Living One Who will never die, and praising Him proclaim His Purity; and He is Sufficient upon the sins of His bondmen, All Aware
So put your trust on The Ever-living who dies not and glorify [Him] along with His praise and sufficient it is that He is All-acquainted with the sins of His slaves.
And do thou trust in Him who liveth, and dieth not; and celebrate his praise: -- He is sufficiently acquainted with the faults of his servants: -
And rely you upon the Living One who dies not; and celebrate His praise; He is sufficient as Knower about the faults of His servants
Put your trust in the All Living who never dies, and exalt with His praise, He is sufficiently aware of His worshipers' sins
And put thou thy trust in Him that liveth and dieth not, and celebrate his praise; (He fully knoweth the faults of his servants
And put the trust in the Ever Living One Who does not die and glorify (Him) with His praise. And Sufficient is He as the All-Knower of the sins of His Ibad —
And put thy trust in the Living Who is Undying and glorify His praise. And He sufficed to be aware of the impieties of His servants,
Put your trust in the Eternal One who never dies. Celebrate His praise. He is Fully Aware of the sins of His servants.
Put your trust in the Ever-Living (Allah) Who never dies: celebrate His praise, for He Alone is sufficient to be aware of the sins of His servants
O Muhammad trust in that Allah Who is Ever-Living and will never die´ Glorify Him with His praise, for He alone is sufficient to be aware of the sins of His servants
And rely on the Ever-Living Who dies not, and celebrate His praise. And sufficient is He as being Aware of His servants’ sins
Say, "I do not ask you for a reward for this, except that whoever wills, he may take a way towards His Fosterer."
And have trust on the Living [Allah] Who never dies, and glorify Him with His praise. And He is well conversant with the sins His subjects commit
And put your trust in the Ever-Living (Lord) Who will never die, and glorify Him with His praise, and Sufficient is His awareness of the sins of His servants
And put your trust in the Eternal Who does not die, and glorify His praise. It is enough for Him that He is expert in the sins of His servants
Andput your trust in the Eternal Who does not die, and glorify His praise. It is enough for Him that He is expert in the sins of His servants
And put your trust in the Living who does not die, and glorify His praise. It is enough for Him that He is Expert in the sins of His servants.
And rely/depend on the alive/live who does not die, and praise/glorify with His praise/gratitude , and enough/sufficient with Him, with His worshippers'/slaves' crimes (as) an expert/experienced
Hence, place thy trust in the Living One who dies not, and extol His limitless glory and praise: for none is as aware as His creatures’ sins as He –
And put your trust in the Living Allah) Who does not die, and extol with His praise. And He suffices as The Ever-Cognizant of His bondmen's guilty deeds
And trust thou in the Living One Who dieth not, and hymn His praise. He sufficeth as the Knower of His bondmen's sins
Also trust in the Living One who never dies and glorify Him with His praise. He has sufficient knowledge of the sins of His servants
And place your trust in the Ever-Living who cannot die, and proclaim His purity along with His praise. Enough is He to be aware of the sins of His servants
Depend on the Ever-Living One with full trust, who dies not, and celebrate His praises and declare His divine glory. Sufficient is He to be the one who is Fully Aware of the sins of His servants.
Place your trust in the Ever-Living _ the One Who will never die, and chant His praises. He is sufficiently knowledgeable about the sins of His servants
And depend on the Ever-Living One with full trust, who doesn’t die. And celebrate His praise and declare His absolute majesty and glory. He has full knowledge of the iniquitous deeds of His servants.
And rely O Muhammad on the Eternal Who does not die and praise Him and extol His glorious attributes, and enough is He to be fully acquainted with His servants' faults and wrongful actions
Put your trust in the Ever-Living, Who will never die, glorify Him with His praise. Sufficient is He in being, Aware of His servants’ sins,
Put your trust in the Ever-Living, Who never dies, and glorify His praises. Sufficient is He as All-Aware of the sins of His servants.
And rely on the One who lives and does not die and glorify His praise, and He is sufficiently informed about the sins of His servants.
Put your trust in the Ever-living who never dies. Celebrate His praise: He well knows all His servants‘ sins
You shall put your trust in the One who is Alive - the One who never dies - and praise Him and glorify Him. He is fully Cognizant of His creatures' sins.
Put your trust in the Everlasting who does not die, glorify Him and celebrate His praise. For it is sufficient that none knows His worshipers' sins as fully as does He
Put your trust in the Everlasting who does not die, glorify Him, and celebrate His praise. For it is sufficient that none knows His worshipers’ transgressions as fully as does He,
And rely upon Al-Hayy (The Living), the One who never dies; and glorified by His praise. And sufficient is He with His slaves’ misdeeds, an Expert.
And rely on the (Ever) living One Who dies not, and celebrate with His praise, and sufficient is He as being aware of the faults of His servants
Hence, place your trust in the Living One who does not die, and extol His limitless glory and praise. Sufficient is it that He is well aware of his servants' sins.
And put your trust in Him Who lives, and dies not, and strive to manifest His Praise. He suffices as the Knower of where His servants trail behind
And rely on the Ever-living Who dies not, and celebrate His praise; and Sufficient is He as being aware of the faults of His servants
And trust thou in the One, Who is Ever-Living and is the Source of all life, And Who dies not, and Glorify HIM with HIS praise. And sufficient is HE as the Knower of the sins of his servants
And trust in the Living, Who dies not, and hymn His praise. And God suffices as One Aware of the sins of His servants
And (you, O Muhammad!) put your trust in Him Who lives but does not die; And recite His Praise, and He is All Aware (Khabir) of the faults of His servants—
Put your trust in the Ever-Living One who never dies, and celebrate His praises. He is sufficient as the Well-Aware of the sins of his servants.
And put your trust in the Living, the One who never dies; and celebrate His praise. He suffices as the All-Informed Knower of the faults of His creatures
And rely upon the Ever-Living who does not die, and exalt [ Allah ] with His praise. And sufficient is He to be, with the sins of His servants, Acquainted
And rely upon the Living, the one who dies not; and glorify with His praise, and He is aware enough of the sins of His servants.
And put thy trust in Him Who lives and dies not; and celebrate his praise; and enough is He to be acquainted with the faults of His servants;
And put thy trust in Him Who lives and dies not; and celebrate his praise; and enough is He to be acquainted with the faults of His servants;
ٱلَّذِی خَلَقَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَ وَمَا بَیۡنَهُمَا فِی سِتَّةِ أَیَّامࣲ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ ٱلرَّحۡمَـٰنُ فَسۡءَلۡ بِهِۦ خَبِیرࣰا ٥٩
it is He who created the heavens and earth and what is between them in six Days, and then established Himself on the throne- He is the Lord of Mercy; He is the Best Informed
Who created the heavens and the earth and all that is between them in 6 days. Then He rose over the Throne (that suits His Majesty). The Gracious! Ask Him (O Muhammad), as He is All-Knower of everything.
Who created the heavens and the earth and whatsoever is in- between them in six days, then He established Himself on the Throne -the Compassionate! so, concernin Him, ask any one informed
He created the heavens and the earth and all that lies between them in six spans then assumed His authority. He is the benevolent: Ask those who are well-informed
It is He who has created the heavens, the earth, and everything in between in them in six stages, and then established His sovereignty upon the Throne (the various waves of data created with the qualities of the Names of Allah)... He is the Rahman! Ask one who is Habir (informed of the reality) about Him!
He who created the heavens and the earth and everything in between them in six days, and then established Himself firmly on the Throne; the All-Merciful — ask anyone who is informed about Him.
He, who created the heavens and the earth and whatever is between them in six days, and then settled on the Throne, the All-beneficent; so ask someone who is well aware about Him
He Who has created the heavens and the earth and all that is between them in six days, and then established Himself on the Supreme Throne. That is the All-Merciful (with absolute Will, Power, and Knowledge), so ask Him about it (the truth about Him and creation) as All-Aware, (and ask Him for whatever you will ask for)
It is He Who created the heavens and the earth and all that lies between them in six aeons. Besides He is firmly established on the Throne (of Power). He is the Most Gracious (God). And ask concerning Him one who knows (- the Prophet Muhammad)
who created the heavens and the earth, and what between them is, in six days, then sat Himself upon the Throne, the All-compassionate: ask any informed of Him
The One Who created the skies and the earth and whatever between them in six stages, then He reigned over the dominion, the beneficent. So, ask about Him from a well-informed one.
He is the One who created the heavens and the earth, and whatever lies between, in six days. Then He assumed the authority over His realm of creation. He is the Most Gracious. Ask about Him from the One Who is the Most Knowledgeable
He Who created the heavens and the earth, and all that is between, in six days, and is firmly established on the throne of authority, God the Merciful Benefactor. Then ask about Him, any who are acquainted with those things
The One Who created the heavens and the earth and whatever is between them in six days then settled on the Throne. The All-Merciful. So ask about Him one (who is) well aware.
He who created the heavens and the earth, and what is between them, in six days, and then made for the throne; the Merciful One, ask concerning Him of One who is aware
The One Who created the heavens and the earth and all that is between them in six days, then befitting His Majesty, established Himself upon the Throne (of control); the Most Gracious – therefore ask the one who knows, concerning Him
He who created the heavens and the earth and that which is between them in six periods and then He firmly established Himself on the throne. Ar-Rahman [The All-merciful]; ask such who is well acquainted with Him.
Who hath created the heavens and the earth, and whatever is between them, in six days; and then ascended his throne; the Merciful. Ask now the knowing concerning Him
He who created the heavens and the earth, and what is between them, in six days, and then mounted the Throne; the Beneficent! Ask any one who is aware concerning Him
(It is) He who, in six days created the heavens and the earth and all that lies between them, and then He willed to the Throne. The Merciful; ask about Him from he who knows Him
who in six days created the Heavens and the Earth, and whatever is between them, then mounted his Throne: the God of Mercy! Ask now of the Wise concerning Him
Who created the heavens and the earth and whatever is in between those two in six aeons, then He set (Himself) over the Throne. Ar-Rahman: then ask about Him one who knows
He Who created the heavens and the earth and whatever is between the two in six days, again, He turned His attention to the Throne. The Merciful! Ask the aware, then, about Him.
He created the skies and Earth and all among them in six days. He established Himself on the throne. The Most Gracious! Ask the informed about Him.
The One Who created the heavens and the earth and all that is between them in six days, and is firmly established on the Throne of authority; the Compassionate (Allah): as to His Glory, ask the one who knows
In six days He created the earth and the heavens and all that is between them; then He established Himself on the "Throne" (of the Kingdom of the uriverse). (He is) the Merciful: as to His Glory, ask the one who knows
Who created the heavens and the earth and what is between them in six periods, and He is established on the Throne of Power, the Beneficent. So ask respecting Him one aware
And put your trust in the Living Who does not die and glorify (Him) by praising Him, and He is sufficient as One informed of the sins of His servants.
It is He who created the heavens and the earth, and all besides that is in and around them, in six periods of time. HE then ascended the Throne of absolute power and authority. HE is the Gracious One. Do ask any informed person about Him
He Who created the heavenly spheres and the earth and this (universe) in between in six periods.* Then He established (His authority) on the Throne (befitting His Majesty. He) is Most Kind. (O aspirant to His gnosis!) Ask of Him someone who has attained to His awareness. (The unaware do not have any gnosis of Him.
The One who created the heavens and the Earth and what is between them in six days, then He settled to the throne. The Almighty; so ask Him for He is Expert
TheOne who has created the heavens and the earth and what is between them in six days, then He settled upon the Throne. The Almighty; so ask Him for He is Expert
The One who has created the heavens and the earth and what is between them in six days, then He settled upon the Throne. The Almighty; so ask Him for He is Expert.
Who created the skies/space and the earth/Planet Earth and what is between them both in six days, then He aimed/tended to on the throne , the merciful, so ask/question with Him (about) an expert/experienced
He who has created the heavens and the earth and all that is between them in six aeons, and is established on the throne of His almightiness: the Most Gracious! Ask, then, about Him, [the] One who is [truly] aware
(He is the one) who created the heavens and the earth and whatever is between them, in six days; thereafter He leveled Himself upon the Throne. (How He did so is beyond human understanding) (He is) The All-Merciful, so ask any cognizant of Him
Who created the heavens and the earth and all that is between them in six Days, then He mounted the Throne. The Beneficent! Ask anyone informed concerning Him
It is He who created the heavens and the earth and all that is between them in six days and then He established His domination over the Throne. He is the Beneficent God. Refer to Him as the final authority
the One who created in six days the heavens and the earth and whatever lies between them, then He positioned Himself on the Throne. (He is) the RaHman (the All-Merciful, Allah). So ask about Him someone who knows
He is the One who created the heavens and earth, and all that is between them in six Days, and then established Himself on the Glorious Throne. (That is) the Most Beneficent. (O’ Prophet) ask (only) Him about (His divine & majestic qualities), since He is Fully Aware of all things.
It is He Who created the heavens and the earth and everything in between in six periods of time, and then mounted the throne. (He is) Rehman! Ask Him! He knows it all
He is the One who created the heavens and the earth, and all that is between them in six Days, and then established Himself on the Glorious Throne. (He is indeed) the True Merciful (God). And ask (only) Him about (His Divine & Majestic Qualities) since He has the full knowledge of all things.
Praise be to Him Who created the heavens and the earth and all that lies between them and brought them into existence in six days* determined by His own unit of time and proclaimed in His calendar, then He set Himself on the throne of supremacy and dominion and of grace and mercy, AL-Rahman, as He is, Whose attributes you may learn when seeking information from Him, the One who knows, Who is Khabirun (Omniscient) of the whole and of all in all
Who created the Heavens and Earth and whatever lies between them in six days, then established according to His Majesty on the Throne. He is the Most Kind; the Best informed.
˹He is˺ the One Who created the heavens and the earth and everything in between in six Days, then established Himself on the Throne. ˹He is˺ the Most Compassionate! Ask ˹none other than˺ the All-Knowledgeable about Himself.
The One who created the heavens and the earth and what is between them in six days, then He rose onto the throne, the Merciful, so ask anyone informed about Him.
In six days He created the heavens and the earth and all that lies between them, and then ascended the throne. He is the Lord of Mercy. Ask those who know, concerning Him
He is the One who created the heavens and the earth, and everything between them, in six days, then assumed all authority. The Most Gracious; ask about Him those who are well founded in knowledge.
Who created the heavens and the earth and everything in between them in six days, and then established Himself above the Throne of His majesty- the Merciful-to-all! Ask about Him, then, the well informed.
who created the heavens and the Earth and everything in between them in six days and then established Himself above the Throne of His majesty- the Merciful-to-all! Ask about Him, then, the well informed.
The One who created the skies and the earth and whatever is between them in six days, then He settled upon the Throne. Al-Rahman (The Widely merciful). So, ask about Him, an expert.
(He) Who created the heavens and the earth and what is between them in six Days, then He established Himself on 'Arsh (the Throne of authority) the Beneficent (God)! Ask then (what you need) from Him Who is aware (of every thing)
He it is who has created the heavens and the earth and all that is between them in six days, and is established on the throne of His Almightiness, the Most Merciful. Ask, then, about Him, the One who knows everything.
He who has created the heavens and the earth and all that is between them in six stages, and is established on the Throne of Supreme Control, the Beneficent! About Him, ask the One Who is Aware (reflecting on this Revelation and on the Universe)
Who created the heavens and the earth and what is between them in six periods, and He is firmly established on the throne of authority; the Beneficent Allah, so ask respecting it one aware
HE Who created the Heavens and the earth and all that is between them in six periods, then HE settled Himself firmly on the Throne - the Gracious, God ! Ask thou then concerning HIM one who knows
He Who created the heavens and the earth and whatsoever is between them in six days, then mounted the Throne, the Compassionate [is He]. So ask, regarding Him, One Who is aware
He Who created in six Days, the heavens and the earth and all in between, and rose over (Istawa) on the Throne (of Authority); (Allah,) the Most Gracious (Ar-Rahman)! Then ask Him as the All Aware and informed (Khabir, about all things)
He who created the heavens, the earth, and everything between them in six periods, then established Himself above the Throne—the Most Gracious. So ask about Him a well informed.
He who created the heavens and the earth and everything between them in six days, then settled on the Throne. The Most Merciful. Ask about Him a well-informed
He who created the heavens and the earth and what is between them in six days and then established Himself above the Throne - the Most Merciful, so ask about Him one well informed
The one who created the heavens and the earth, and what is between them in six days, then He settled on the throne; the Merciful. So ask one aware of Him.
He Who created the heavens and the earth and all that is between, in six days, and is firmly established on the Throne (of Authority): God Most Gracious: ask thou, then, about Him of any acquainted (with such things)
He Who created the heavens and the earth and all that is between, in six days, and is firmly established on the Throne (of Authority): Allah Most Gracious: ask thou, then, about Him of any acquainted (with such things)
وَإِذَا قِیلَ لَهُمُ ٱ̅سۡ̅جُ̅دُ̅و̅ا۟̅ لِلرَّحۡمَـٰنِ قَالُوا۟ وَمَا ٱلرَّحۡمَـٰنُ أَنَسۡجُدُ لِمَا تَأۡمُرُنَا وَزَادَهُمۡ نُفُورࣰا ٦٠ ۩
Yet when they are told, ‘Bow down before the Lord of Mercy,’ they say, ‘What is the Lord of Mercy? Should we bow down before anything you command?’ and they turn even further away
And when it is said to them: “Prostrate yourself to the Gracious (Allah),” they ask: “What is the Gracious? Shall we fall down in prostration because you (O Muhammad) command us?" It increases dislike in them.
And when it is said unto them: prostrate yourselves unto the Compassionate, they say: and what is the Compassionate? Shall we prostrate ourselves unto that which thou commandest us? And it increaseth in them aversion
When you say to them: "Bow before Ar-Rahman," they say: "What is Ar-Rahman? Should we adore whoever you ask us to?" And their aversion increases further
When they are told, “Prostrate to Rahman” (i.e. feel your inexistence in the sight of your essential Names-based reality) they say, “What is Rahman? Why should we prostrate to something you tell us to?”... This (offer) increases their hatred even more. (This verse is a verse of prostration.)
When they are told to prostrate to the All-Merciful, they say, ´And what is the All-Merciful? Are we to prostrate to something you command us to?´ And it merely makes them run away all the more.
When they are told: ‘Prostrate yourselves before the All-beneficent,’ they say, ‘What is ‘‘the All-beneficent’’? Shall we prostrate ourselves before whatever you bid us?’ And it increases their aversion
When they are told: "Prostrate before the All-Merciful (to express your submission to Him)," they say: "What is the All-Merciful? Shall we prostrate before whatever you command us?" Your call but increases them in (their haughty) aversion
And when it is said to them, `Prostrate (to show submission) to the Most Gracious (God).' They say, `What (thing) is this the Most Gracious (God)? Shall we prostrate to whatever you bid us to show submission?' So this (bidding of the Prophet to submit to the Lord) increased them in aversion (to the truth). [Prostration]
But when they are told, 'Bow yourselves to the All-merciful,' they say, 'And what is the All-merciful? Shall we bow ourselves to what thou biddest us?' And it increases them in aversion
And when it is said to them: “Be humble before the beneficent” they say: “Who is the beneficent, should we be humble (and prostrate) to what you order us?” And it increases their disgust (and hatred).
When they are told, “Fall prostrate before the Most Gracious (the same way that all prophets used to worship Him: Matthew 26-I King 18:Numbers 20:6 &Joshua 5:& 7:Genesis 17:3,)” they jokingly say, “What is the Most Gracious? Shall we fall down in prostration because you say so?” Thus, this invitation simply increases their rebellion
When it is said to them, “Prostrate to the Merciful Benefactor”, they say, “And what is the Merciful Benefactor? And why should we prostrate to that which you advise us?” It increases their flight from the truth
And when it is said to them, “Prostrate yourselves to the All-Merciful,” they say, “And what is the All-Merciful? Shall we prostrate ourselves to what you command us?” And it increases their aversion.
And when it is said, ' Adore ye the Merciful!' they say, 'What is the Merciful? shall we adore what thou dost order us?' and it only increases their aversion
And when it is said to them, “Prostrate to the Most Gracious” - they say, “And what is the Most Gracious? Shall we prostrate to whatever you command us?” And this command only increases the hatred in them. (Command of Prostration # 7
And whenever they are told, “Prostrate yourself to Ar-Rahman.” They say, “and who is Ar-Rahman? Are we to prostrate ourselves for whatever you command us?” and it increases them in aversion.
When it is said unto the unbelievers, adore the Merciful; they reply, and who is the Merciful? Shall we adore that which thou commandest us? And this precept causeth them to fly the faster from the faith
And when it is said unto them, "Adore you the Beneficent", they say, "What is the Beneficent? Shall we adore what you do order us?" And it only increases their aversion
When it is said to them: 'Prostrate yourselves before the Merciful', they ask: 'And what is the Merciful? Shall we prostrate ourselves to whatever you bid us? ' And it increases their aversion
But when it is said to them, "Bow down before the God of Mercy," they say, "Who is the God of Mercy? Shall we bow down to what thou biddest?" And they fly from thee the more
And when it is said to them: “Prostrate to Ar-Rahman.” They said: “And what (do you mean by) Ar-Rahman? Shall we submit to that which you command us?” And this increased them in aversion
And when it was said to them: Prostrate yourselves to The Merciful, they said: And what is The Merciful? Will we prostrate ourselves to what thou hast commanded us? And it increased aversion in them.‡
When it is said to them, “Prostrate to the Most Gracious,” they say, “What is the Most Gracious? Shall we prostrate before that which you command us?” It increases their aversion.
When it is said to them, "Prostrate yourselves before the Most Compassionate," they ask: "Who is that Most Compassionate? Are we to prostrate just because you order us to?" It merely increases their disdain
When it is said to them. "Prostrate yourselves before the Merciful," they retort, "What is the Merciful? Would you have us prostrate ourselves before whomsoever you will?" And this invitation only helps to increase their hatred all the more
And when it is said to them: Make obeisance to the Beneficent, they say: And what is the Beneficent? Shall we make obeisance to what thou biddest us? And it adds to their aversion
(He it is) Who created the skies and the earth and that which is between these two in six days (periods) then He set the balance on the throne (of the universe), the Beneficent (Allah), so ask one who is informed about Him.
When they are told to prostrate before the Gracious One, they ask, "Who is this Gracious One? Are we to prostrate to whatever you order us?" And it increases their aversion
And when it is said to them: ‘Prostrate yourselves before the Most Kind (Lord),’ the (deniers of the truth) say: ‘What is the Most Kind Lord? Shall we prostrate ourselves before whatever you command us?’ And this (command) increased only hatred in them
And if they are told: "Prostrate to the Almighty." They Say: "And what is the Almighty Shall we prostrate to what you order us" And it increases their aversion
Andif they are told: "Prostrate to the Almighty." They say: "And what is the Almighty? Shall we prostrate to what you order us?" And it increases their aversion
And if they are told: "Prostrate to the Almighty." They say: "And what is the Almighty? Shall we prostrate to what you order us?" And it increases their aversion.
And if (it) was said to them: "Prostrate to the merciful." They said: "And what (is) the merciful? Do we prostrate to what you order/command us?" And (it) increased them hastening away with aversion
Yet when they [who are bent on denying the truth! are told, “Prostrate yourselves before the Most Gracious.” they are wont to ask, “And [who and] what is the Most Gracious? Are we to prostrate ourselves before whatever thou biddest us [to worship]?” - and so [thy call] but increases their aversion
And when it is said to them, "Prostrate yourselves to The All-Merciful, " they have said, "And what is The All-Merciful? Shall we prostrate ourselves to what you command us?" And it has increased them in repulsion. * A prostraion is to be peformed after reading this
And when it is said unto them: Prostrate to the Beneficent! they say: And what is the Beneficent? Are we to prostrate to whatever thou (Muhammad) biddest us? And it increaseth aversion in them
When they are told to prostrate themselves before the Beneficent God, they say, "Who is the Beneficent God? Why should we prostrate ourselves before the one whom you have commanded us to?" This only increases their rebelliousness
And when it is said to them, .Prostrate yourselves to the RaHman (the All-Merciful, Allah),. they say .What is RaHman? Shall we prostrate ourselves to the one to whom you direct us?. And it increases nothing in them except aversion
When it is said unto them: "Prostrate before the Most Beneficent", they say: What is the Most Beneficent? Shall we prostrate before whatever you order us?" Your preaching but increases aversion in them.
When they are asked to fall prostrate before Rehman they say, "Who is Rehman? Shall we fall prostrate merely because you tell us to do so?" Thus, their hatred grows
And when they are asked to prostrate before the True Merciful (God), they say: ‘What is the True Merciful (God)? Shall we prostrate before whatever you order us?" And your preaching adds to their aversion.
And when they -the infidels- are asked to prostrate their reason to divine revelation and to Him AL-Rahman, they insolently and defiantly ask: "Who is AL- Rahman! Shall we prostrate in reverence and submission to an object of worship just because you enjoin us to do so". Their statement accords with their actions They withdraw further and their mental attitude is an incitement to their aversion
If they are told: “Prostrate before the Most Kind,” they say, “And what is the Most Kind? Should we prostrate to anything you tell us?” This reminder increases their hatred.
When it is said to them, “Prostrate to the Most Compassionate,” they ask ˹in disgust˺, “What is ‘the Most Compassionate’? Will we prostrate to whatever you order us to?” And it only drives them farther away.
And if they are told to prostrate to the Merciful, they say: who is the Merciful, are we to prostrate to whom you command us to? and it increases their disagreement.
When they are told: ‘Bow down before the Merciful,‘ they ask: ‘Who is the Merciful? Would you have us bow down to whatever you will?‘ And they grow more rebellious
When they are told, "Fall prostrate before the Most Gracious," they say, "What is the Most Gracious? Shall we prostrate before what you advocate?" Thus, it only augments their aversion.
Yet, when they are told, "Prostrate yourselves before the Merciful-to-all," they say, "And who is the 'Merciful-to-all'? Should we prostrate ourselves before whatever you order us [to worship]?" And they turn farther away.
Yet, when they are told, “Prostrate yourselves before the Merciful-to-all,” they say, “And who is the ‘Merciful-to-all’? Should we prostrate ourselves before whatever you order us [to worship]?” And they turn farther away.
And when it is said to them, “Prostrate for Al-Rahman (The Widely merciful),” they said, “And what is Al-Rahman? Will we prostrate for whatever you command us?” And it increased them, an aversion. ۩
And when it is said to them: 'Prostrate you to Rahm?n (The Beneficent Allah), they say: 'And what is Rahm?n (the Beneficent Allah)? Shall we prostrate to what you bid us?' And it increases them in aversion
Yet when they are told, 'Prostrate yourselves before the Most Merciful,' they ask, 'What is the Most Merciful? Are we to prostrate ourselves before whatever you bid us?' And they grow more rebellious.
Yet when it is said to them, "Adore the Beneficent!" They say, "What is the Beneficent? Are we to adore just what you say?" And it merely increases them in disgust
And when it is said to them: Prostrate to the Beneficent Allah, they say: And what is the Allah of beneficence? Shall we prostrate to what you bid us? And it adds to their aversion
And when it is said to them, `Submit to the Gracious God,' they say, `And who is the Gracious, God? Shall we submit to whatever thou biddest us?' And it increases their aversion
And when it is said unto them, “Prostrate before the Compassionate,” they say, “And what is the Compassionate? Shall we prostrate before that [to] which you command us?” And it increases them in aversion
And when it is said to them, "You adore (Allah) the Most Gracious (Ar-Rahman)!" They say, "And what is (Allah), the Most Gracious? Shall we adore that which you order us?” And it increases their flight (from the truth)
When told to prostrate before the Merciful, they ask, “Who is this Merciful? Should we prostrate before whatever you command us?” And it intensifies their defiance.
And when it is said to them, 'Bow down to the Merciful,' they say, 'And what is the Merciful? Are we to bow down to whatever you command us?' And it increases their aversion
And when it is said to them, "Prostrate to the Most Merciful," they say, "And what is the Most Merciful? Should we prostrate to that which you order us?" And it increases them in aversion
And when it is said to them, 'Prostrate to the Merciful.' They say, ' What is the Merciful? Shall we prostrate to what you order us?' And it increases their aversion.
When it is said to them, "Adore ye (God) Most Gracious!", they say, "And what is (God) Most Gracious? Shall we adore that which thou commandest us?" And it increases their flight (from the Truth)
When it is said to them, "Prostrate to (Allah) Most Gracious!", they say, "And what is (Allah) Most Gracious? Shall we prostrate to that which thou commandest us?" And it increases their flight (from the Truth)
6
The Transformation wrought
تَبَارَكَ ٱلَّذِی جَعَلَ فِی ٱلسَّمَاۤءِ بُرُوجࣰا وَجَعَلَ فِیهَا سِرَ ٰجࣰا وَقَمَرࣰا مُّنِیرࣰا ٦١
Exalted is He who put constellations in the heavens, a radiant light, and an illuminating moon
Blessed is He Who has placed big stars in the sky, has placed therein a great lamp (sun) and a moon giving light.
Blest be He Who hath placed big stars in the heaven, and hath placed therein a lamp and a moon enlightening
Blessed is He who placed in the heavens constellations of stars, and placed a burning lamp in it and the luminous moon
So magnificent is He Who forms constellations in the skies (the materialization of the various compositional groups of His Names at the macro level) and forms an object (the Sun – energy source) of radiance (Nur) and an illuminating reflection (the Moon – the reflector of light) (each of them have different functions)!
Blessed be He who placed constellations in the sky and put a blazing lamp and shining moon among them.
Blessed is He who appointed houses in the sky and set in it a lamp and a shining moon
Blessed and Supreme is He Who has set in the sky great constellations, and placed in it a (great, radiant) lamp and a shining moon
Blessed is He Who has placed stars in the heaven and has set in it the glowing sun (that produces light) and the glittering moon (that reflects light)
Blessed be He who has set in heaven constellations, and has set among them a lamp, and an illuminating moon
Blessed is the One Who placed constellations in the sky and placed a lamp (the sun) and a shining moon in it.
Highly blessed is the One Who has placed the planets in the space and within them He has placed the burning light and shingling mo
Blessed is He Who made the constellations in the skies, and placed therein a lamp and a moon casting light
Supremely Blessed be the One Who placed constellations in the sky and placed in it a lamp and an illuminating moon.
Blessed be He who placed in the heavens zodiacal signs, and placed therein the lamp and an illuminating moon
Most Auspicious is He Who created lofty towers in the sky and placed a lamp in it, and the luminous moon
All blessed is He who has made in the heaven constellations of stars and has made in it a blazing lamp and a light-giving moon.
Blessed be He who hath placed the twelve signs in the heavens; and hath placed therein a lamp by day, and the moon which shineth by night
Blessed be He who placed in the heavens mansions (constellations) of stars, and has placed therein a great lamp and an illuminating moon
Blessed be He who has set the constellations in the heaven, and set amongst them a sun, and an illuminating moon
Blessed be He who hath placed in the Heaven the sign of the Zodiac! who hath placed in it the Lamp of the Sun, and the light-giving Moon
Blessed became He Who has set buruj in the heaven and has placed therein an emitting light and a moon that gives light
Blessed be He Who made constellations in the heaven and made in it a light-giving lamp and an illuminating moon.
Blessed is He who made constellations in the skies and placed therein a lamp [the sun] and a moon reflecting light.
Blessed is the One Who has decked the sky with constellations and placed in it a lamp and a shining moon
Highly blessed is He, Who has made fortified spheres in the heavens and has set in it a "lamp" and a shining moon
Blessed is He Who made the stars in the heavens and made therein a sun and a moon giving light
And when it is said to them, "Prostrate before the Beneficent (Allah)," they say, "And what is the Beneficent? Shall we prostrate before anything you enjoin on us?" And it increases their hatred.
He is the bestower of blessings who has set constellations in the heavens, as also a lamp (sun) and a moon that give light (for the inhabitants of this earth)
Most Blessed and Most Glorified is He Who made vast mansions of heavenly spheres (in the form of galaxies) in the heavenly cosmos and made (the sun) in it a (light-generating and heat-emitting) lamp and a shining moon (in the solar system)
Blessed is the One Who made towers in the universe and He made in it a beacon and a shining moon
Blessed is the One Who made towers in the heaven and He made in it a lamp and an illuminating moon
Blessed is the One who made towers in the heaven and He made in it a lamp and an illuminating moon.
Blessed (is) who made/put in the sky/space constellations and He made/put in it a lamp (light) and a luminous moon
HALLOWED is He who has set up in the skies great constellations, and has placed among them a [radiant] lamp and a light-giving moon
Supremely Blessed is He Who has made in the heaven constellations, and He has made therein a luminary and an enlightening moon
Blessed be He Who hath placed in the heaven mansions of the stars, and hath placed therein a great lamp and a moon giving light
Blessed is He who has established constellations in the sky and made therein a lamp and a shining moon
Glorious is the One who made stellar formations in the sky, and placed therein a lamp (i.e. the sun) and a bright moon
Most blessed is the One who has placed mansions of the stars in the sky; and He placed therein a tremendous lamp (sun) and luminous moon.
Blessed is He Who created fortified spheres in the heavens and placed (in one of them) the great lamp _ (the sun) _ and the luminous moon
Most Blessed is the One who has placed Mansions of the stars in the sky and placed therein a tremendous lamp -(sun)- and a shinning moon.
Praise be to Him and extolled are His glorious attributes Who installed in the heavens a belt of the celestial sphere divided into twelve equal Parts - signs of the Zodiac*- through one of which the sun passes each month (the belt extends 8 or 9 degrees on both sides of the ecliptic within which the apparent motions of the sun, moon and principle planets take place). He installed therein a lamp, the sun glowing for illumination and a moon earth's satellite dispersing light to dispel the darkness of the nigh
Blessed is He Who placed constellations in the sky, and made brilliant stars, a shining sun and a bright moon.
Blessed is the One Who has placed constellations in the sky, as well as a ˹radiant˺ lamp and a luminous moon.
Exalted is He who placed constellations in the sky and placed amongst them a light and a radiant moon.
Blessed be He who decked the sky with constellations and set in it a lamp and a shining moon.
Most blessed is the One who placed constellations in the sky, and placed in it a lamp, and a shining moon.
Blessed is He who has placed constellations in the sky, a radiant light and glowing moon.
Blessed is He who has placed constellations in the sky, radiant light, and glowing moon.
Blessed is the one who set constellations in the sky, and set up in it a lamp, and a moon enlighten.
Blessed is He Who has set in heaven constellations, and has set therein a lamp (the sun) and the moonilluminating
Blessed is He who has set up in the skies great constellations, and has placed among them a lamp and a light-giving moon.
Blessed is He (the Beneficent) Who set up in the sky great constellations, and put therein a radiant Lamp, and a Moon giving light
Blessed is He Who made the constellations in the heavens and made therein a lamp and a shining moon
Blessed is HE Who has made in the heaven mansions of stars and has placed therein a Lamp producing light and a moon that reflects light
Blessed is He Who placed constellations in the sky and placed therein a lamp and a shining moon
He is the blessed (One) Who made groups of stars in the skies, and placed a Lamp in there and a Moon giving light
Blessed is He who placed constellations in the heavens, and set therein a radiant lamp and a luminous moon.
Blessed is He who placed constellations in the sky, and placed in it a lamp, and an illuminating moon
Blessed is He who has placed in the sky great stars and placed therein a [burning] lamp and luminous moon
Blessed is the one who has placed in the heaven towers, and has placed therein a lamp and an illuminating moon.
Blessed is He Who made constellations in the skies, and placed therein a Lamp and a Moon giving light
Blessed is He Who made constellations in the skies, and placed therein a Lamp and a Moon giving light
وَهُوَ ٱلَّذِی جَعَلَ ٱلَّیۡلَ وَٱلنَّهَارَ خِلۡفَةࣰ لِّمَنۡ أَرَادَ أَن یَذَّكَّرَ أَوۡ أَرَادَ شُكُورࣰا ٦٢
it is He who made the night and day follow each other- so anyone who wishes may be mindful or show gratitude
And it is He Who has put the night and the day in succession, for those who desire to remember or desire to show their gratitude.
And it is He Who hath appointed the night and the day a succession, for him who desireth to consider or desireth to be grateful
It is He who made the night and day an alternation for him who cares to reflect and be grateful
It is HU who makes the night and the day as successors to each other for those who want to realize and evaluate the Truth.
It is He who made night and day succeed each other for those who want to pay heed or to give thanks.
It is He who made the night and the day alternate for one who desires to take admonition, or desires to give thanks
It is He Who has appointed the night and the day to succeed one another, providing a sign for whoever desires to reflect and so be mindful, or desires to be thankful
And it is He Who has made the night and the day, one following the other; (He has done it) for (the benefit of) the person who would care to receive exhortation and who would care to be grateful
And it is He who made the night and day a succession for whom He desires to remember or He desires to be thankful
And He is the One Who made the night and the day follow (each other), for anyone who wants to take notice or wants to be thankful.
He is the One Who makes the nights and the days come one after the another so that man contemplate about it and show some gratitude
And it is He Who made the night and the day to follow each other, for those who have the will to praise Him and to show their gratitude
And it is He Who made the night and the day alternate—for whoever wants to constantly remember or wants to give constant thanks.
And He it is who made the night and the day alternating for him who desires to remember or who wishes to be thankful
And it is He Who created the alternation of the night and day for one who wishes to remember or intends to give thanks
And it is He who has made the night and the day to alternate for such a one who seeks to remember Allah or seeks to offer gratitude.
It is He who hath ordained the night and the day to succeed each other, for the observation of him who will consider, or desireth to shew his gratitude
And He it is who made the night and the day alternating, for him who desires to remember or who desires thankfulness
It is He who has made the night and day follow each other for those whom He desires to remember or He desires to be thankful
And it is He who hath ordained the night and the day to succeed one another for those who desire to think on God or desire to be thankful
And He it is Who has set the night and the day constantly succeeding each other — for that who intended that he may be reminded and remind (others) or intended for (showing) gratitude
And He it is Who made the nighttime and the daytime to follow in succession for who wanted to recollect, or who wanted thankfulness.
He is the One who made the night and the day to follow each other, for the sake of whoever desires to remember [Him] and be grateful.
He is the One Who has caused the night and the day to succeed each other, for him who desires to learn a lesson or desires to render thanks
He it is Who caused the night and the day to succeed each other so that everyone who desires may learn a lesson or become grateful
And He it is, Who made the night and the day to follow each other, for him who desires to be mindful or desires to be thankful
Blessed is He Who has made galaxies in the sky and made in it (the sun as) a lamp, and a radiant moon (reflecting sun light).
And He it is who has made the night and the day succeed each other — for the one who would ponder or be grateful
And He is the One Who made the day and the night rotate after each other for him who desires to contemplate or intends to be grateful. (There is direction and guidance in these creative powers.
And He is the One Who made the night and the day in succession, for those who wish to remember or wish to be thankful
AndHe is the One Who made the night and the day in succession, for those who wish to remember or wish to be thankful
And He is the One who made the night and the day in succession, for those who wish to remember or wish to be thankful.
And He is who made/put the night and the daytime different/succeeding (one another) to who wanted that he remembers or wanted gratefulness
And He it is who causes the night and the day to succeed one another, [revealing Himself in His works] unto him who has the will to take thought - that is has the will to be grateful
And He is the One Who has made the night and day-time a succession for whomever is willing to constantly remember (Or: for whomever He wills to be mindful; or: whomever He wills) or whomever is willing to give constant thanks
And He it is Who hath appointed night and day in succession, for him who desireth to remember, or desireth thankfulness
It is He who has made the night and the day, one proceeding the other, for whoever wants to take heed or give thanks
And He is the One who made the day and the night following each other, for the one who wishes to be mindful or wishes to show gratitude
He is the One who has appointed the night and the day to succeed one another for whoever seeks to ruminate (on His Sovereignty) or to express his gratitude (to Him).
It is He Who makes the night and the day follow each other! A lesson for the one who wants to reflect, and wants to be grateful
He is the One who has appointed the night and the day to succeed one another for whoever seeks to ruminate (on the nature of existence) or to express his gratitude (to Him).
And He is it who caused the night and the day to follow one upon another and occur in succession**, a phenomenon inciting him who wishes to ponder the marvels of Allah and keep Him in mind lifting to Him his inward sight, wishing to actuate himself with gratitude and gratefulness
He made the night and day to follow each other, a sign for anyone who wants to be reminded of Allah’s power or wants to be thankful
And He is the One Who causes the day and the night to alternate, ˹as a sign˺ for whoever desires to be mindful or to be grateful.
And He is who made the night and day alternate for anyone who wishes to take heed or give thanks.
And He it is who makes the night succeed the day: for those who would remember and render thanks
He is the One who designed the night and the day to alternate: a sufficient proof for those who wish to take heed, or to be appreciative.
And It is He who has made night and day succeed each other, [revealing Himself to] for anyone who wishes to be mindful or show gratitude.
And It is He who has made night and day succeed each other, [revealing Himself to] for anyone who wishes to be mindful or shows gratitude.
And He is the one who made the night and the day, succession for whoever wants to remember or wants to thank.
And He it is Who has made the night and the day to succeed each other for him who desires to reflect or desires to be thankful
And He it is who causes the night and the day to succeed one another; [a clear sign] for him who would take heed or would show gratitude.
And He it is Who causes the night and the day to succeed each other. (Therein is sufficient sign) for him who is determined to understand the Truth, and who is determined to be appreciative of the Guidance
And He it is Who made the night and the day to follow each other for him who desires to be mindful or desires to be thankful
And HE it is Who has made the night and the day, each following the other, for the benefit of him who desires to remember, or desires to be grateful
And He it is Who made the night and the day successive, for whosoever desires to reflect or desires to be thankful
And it is He Who made the night and the day to come after each other: For such as (those who) have the will to celebrate His Praise or to show their gratitude (to Allah)
He who made the night and the day follow each other—for anyone who wishes to reflect or express gratitude.
And it is He who made the night and the day alternate—for whoever desires to reflect, or desires to show gratitude
And it is He who has made the night and the day in succession for whoever desires to remember or desires gratitude
And He is the one who made the night and day alternating for whoever desires to remember or wishes to be thankful.
And it is He Who made the Night and the Day to follow each other: for such as have the will to celebrate His praises or to show their gratitude
And it is He Who made the Night and the Day to follow each other: for such as have the will to celebrate His praises or to show their gratitude
وَعِبَادُ ٱلرَّحۡمَـٰنِ ٱلَّذِینَ یَمۡشُونَ عَلَى ٱلۡأَرۡضِ هَوۡنࣰا وَإِذَا خَاطَبَهُمُ ٱلۡجَـٰهِلُونَ قَالُوا۟ سَلَـٰمࣰا ٦٣
The servants of the Lord of Mercy are those who walk humbly on the earth, and who, when the foolish address them, reply, ‘Peace’
And the servants of the Gracious (Allah) are those who walk on the earth in humility, and when the foolish address them, they say: “peace,”
And the bondmen of the Compassionate are those Who Walk upon the earth meekly and when the ignorant address them, they say peac
Devotees of Ar-Rahman are those who walk with humility on the earth, and when they are addressed by the ignorant, say: 'Peace;"
The servants of Rahman (who are aware of their Names-based essence) live on earth (in the body) consciously and without an ego... When the ignorant ones (who are veiled from the reality) try to provoke them, they say, “Salam!”
The slaves of the All-Merciful are those who walk lightly on the earth and, who, when the ignorant speak to them, say, ´Peace´;
The servants of the All-beneficent are those who walk humbly on the earth, and when the ignorant address them, say, ‘Peace!’
The (true) servants of the All-Merciful are they who move on the earth gently and humbly, and when the ignorant, foolish ones address them (with insolence or vulgarity as befits their ignorance and foolishness), they response with (words of) peace, (without engaging in hostility with them)
Those alone are the true servants of the Most Gracious (God) who walk upon the earth in all humility, (but in a dignified manner), and when the ignorant address them, they (do not wrangle but) observe a peaceful attitude
The servants of the All-merciful are those who walk in the earth modestly and who, when the ignorant address them, say, 'Peace'
And servants of the beneficent are those who walk on the earth modestly (and unselfishly), and when the ignorant ones talk to them, they say: “Peace (and well-being)”
His worshippers are those who walk on earth with the least pride and when they encounter the ignorant people (who want to provoke them) simply wish “Peace” for them
And the servants of God, the Merciful Benefactor, are those who walk on the earth with humility, and when the ignorant address them they say, “Peace.
And the servants of the All-Merciful are those who walk the earth gently, and when the ignorant harassers address them, they say, “Peace.”
And the servants of the Merciful are those who walk upon the earth lowly, and when the ignorant address them, say, 'Peace!
And the bondmen of the Most Gracious who walk upon the earth humbly, and when the ignorant address them they answer, “Peace”. (Good –bye
And the servants of Ar-Rahman those who walk on the earth gently and when the ignorant ones address them they say, “Peace.”
The servants of the Merciful are those who walk meekly on the earth, and, when the ignorant speak unto them, answer, peace
And the faithful servants of the Beneficent are those who walk upon the earth modestly, and when the ignorant (or foolish) address them, answer, "Peace!"
The worshipers of the Merciful are those who walk humbly on the earth, and when the ignorant address them say: 'Peace,
And the servants of the God of Mercy are they who walk upon the Earth softly; and when the ignorant address them, they reply, "Peace!"
And the Ibad of Ar-Rahman are those who move on the earth in humility and sedateness; and when the ignorant (of the Divine Book) addressed them (with bad words or in jest and mockery), they replied in mild words of gentleness
And the servants of The Merciful are those who walk on the earth in meekness. And when the ones who are ignorant addressed them, they said: Peace!
The servants of the Most Gracious are those who walk upon the earth in humility, and who, when addressed by the ignorant, say, “Peace!”
True servants of the Compassionate (Allah) are those who walk on the earth in humility and when the ignorant people address them, they say: "Peace;"
The (true) servants of the Merciful are those who walk humbly on the earth who, when the ignorant people behave insolently towards them, say,"Peace to you"
And the servants of the Beneficent are they who walk on the earth in humility, and when the ignorant address them, they say, Peace
And He it is Who has made the night and the day succeeding (each other) for one who intends to be mindful or intends to be grateful.
And human beings obedient to the Gracious One are those who walk on earth with humility and when the ignorant speak to them, they say, "Peace."
And the (favourite) servants of the Most Kind (Lord) are those who walk gently on the earth, and when the ignorant (i.e., impolite) people say to them something (unlikable), they (get aside), saying: ‘Peace.
And the servants of the Almighty who walk on the Earth in humility and if the ignorant speak to them, they Say: "Peace."
Andthe servants of the Almighty who walk on the earth in humility and if the ignorant speak to them, they say: "Peace.
And the servants of the Almighty who walk on the earth in humility and if the ignorant speak to them, they say: "Peace."
And the merciful's worshippers/slaves (are) those who walk on the land/earth quietly/tranquilly , and if the lowly/ignorant conversed with them , they said: "Greeting/peace ."
For, [true] servants of the Most Gracious are [only] they who walk gently on earth, and who, whenever the foolish address them, reply with [words of] peace
And the bondmen of The All-Merciful are the ones who walk on the earth gently, and when the ignorant address them, they say, "Peace!"
The (faithful) slaves of the Beneficent are they who walk upon the earth modestly, and when the foolish ones address them answer: Peace
(Among) the servants of the Beneficent God are those who walk gently on the earth and when addressed by the ignorant ones, their only response is, "Peace be with you."
The servants of the RaHman (the All-Merciful, Allah) are those who walk on the earth humbly, and when the ignorant people speak to them, they reply peacefully
The (devoted) servants of the Most Beneficent (Allâh) are those who walk modestly on the earth, and when the ignorant ones address them, they reply: “Peace."
The (real) servants of Rehman are those who carry themselves around in this world with humility and serenity. When accosted by ignorant ones they respond, "Peace!"
The (devoted) servants of the True Merciful (God) are those who walk modestly on the earth, and when the ignorant ones address them, they reply: ‘Peace’.
And how richly rewarded shall be: a) The worshippers of Allah who observe religious acts of worship enjoined by AL-Rahman; they walk on earth softly, gently and in humility. When addressed by the insolent and impudent whose imprudence gets the better of them, they answer them with the expression of good will «Peace»
The servants of the Kind walk softly on the Earth, and when ignorant people speak with them, they say words of peace.
The ˹true˺ servants of the Most Compassionate are those who walk on the earth humbly, and when the foolish address them ˹improperly˺, they only respond with peace.
And the servants of the Merciful are those who walk gentle on the earth and when the ignorant address them, they say: peace.
True servants of the Merciful are those who walk humbly on the earth and say: ‘Peace!‘ to the ignorant who accost them
The worshipers of the Most Gracious are those who tread the earth gently, and when the ignorant speak to them, they only utter peace.
The worshipers of the Merciful-to-all are those who walk upon the earth with humility, and when the ignorant address them, reply with "peace";
The worshipers of the Merciful-to-all are those who walk upon the Earth with humility, and when the ignorant address them, reply with “peace”;
And Al-Rahman’s slaves are those who walk on the earth modestly, and when the ignorant ones talk to them, they say, “Peace.”
And the servants of the Beneficent (Allah) are those who walk on the earth humbly; and when the ignorant address them, they answer; 'Peace'
The true servants of the Most Merciful are those who walk gently on earth, and who, whenever the ignorant address them, say: 'Peace'
The true servants of the Beneficent are those who: Walk upon the earth humbly. And when the ignorant ones address them, they say, "Peace!" (3:138), (22:41), (31:17-18)
And the servants of the Beneficent Allah are they who walk on the earth in humbleness, and when the ignorant address them, they say: Peace
And the true servants of the Gracious God are those who walk on the earth humbly and when the ignorant address them, they avoid them gracefully by saying, `Peace !
The servants of the Compassionate are those who walk humbly upon the earth, and when the ignorant address them, say, “Peace,
And the servants of (Allah), the Most Gracious (Ar-Rahman) are those who walk on the earth with humility, and when those who do not know talk to them, they (the servants, gently) say: "Peace!"
The servants of the Most Gracious are those who walk gently upon the earth, and when the ignorant address them, they respond with words of peace.
The servants of the Merciful are those who walk the earth in humility, and when the ignorant address them, they say, 'Peace.'
And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace
And the servants of the Merciful are those who walk upon the earth lowly, and when the ignorant address them, they say, 'Peace.'
And the servants of (God) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, "Peace!"
And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, "Peace!"
وَٱلَّذِینَ یَبِیتُونَ لِرَبِّهِمۡ سُجَّدࣰا وَقِیَـٰمࣰا ٦٤
those who spend the night bowed down or standing, worshipping their Lord
and those who spend the night before their Lord, prostrating and standing;
And these who pass the night before their Lord, prostrate and standing up
And those who spend their nights bowed and standing before their Lord
They spend their nights in prostration (with the awareness of their inexistence) and standing (in the observation of the Qayyum within their essence) before their Rabb.
those who pass the night prostrating and standing before their Lord;
Those who spend the night for their Lord, prostrating and standing [in worship]
And (those true servants of the All-Merciful are they) who spend (some of) the night (in worship) prostrating before their Lord and standing
And who pass the nights for the sake of their Lord prostrating and standing up (before Him in Prayer)
who pass the night prostrate to their Lord and standing
and those who spend the nights prostrating (showing humbleness) and standing before their Lord,
They are the ones who glorify their Lord in their worship at nights; whether standing up or falling in prostration
Those who spend the night in adoration of their Lord, prostrating and standing
And they are those who spend the night prostrating themselves to their Lord and standing (in prayer).
And those who pass the night adoring their Lord and standing
And who spend the night prostrating and standing, for their Lord
And those who spend the night for their Lord prostrating and standing.
And who pass the night adoring their Lord, and standing up to pray unto Him
And those who pass the night before their Lord, prostrate and standing
who pass the night prostrating and standing to their Lord
They that pass the night in the worship of their lord prostrate and standing:
And those who spend the night for (the Attention of and Mercy from) their Nourisher-Sustainer in a state of prostration and Qiyam (standing position while in Prayers)
And those who spend the night with their Lord as ones who prostrate themselves and are upright,
[They are] those who spend the night in adoration of their Lord as they prostrate and stand.
who pass the night prostrating before their Lord and standing in prayers
who pass their nights in prostrating themselves and standing before their Lord
And they who pass the night prostrating themselves before their Lord and standing
And the servants of the Beneficent (Allah) are those who walk on the earth in humility, and when the ignorant address them they say, "Peace."
And who spend the night for their Lord, lying down and standing.h
And (these) are the ones who spend their nights prostrating themselves and standing before their Lord (cloaked in submissiveness)
And those who stay awake for their Lord, in prostration and standing
Andthose who stay awake for their Lord, in prostration and standing
And those who stay awake for their Lord, in prostration and standing.
And those who spend the night to their Lord prostrating and keeping up
and who remember their Sustainer far into the night, prostrating themselves and standing
And the ones who spend the night, (constantly) prostrating and upright to their lord
And who spend the night before their Lord, prostrate and standing
They are those who spend the night worshipping their Lord, prostrating, and standing
and those who pass the night prostrating themselves and standing before their Lord
They are the ones who spend the night prostrating themselves before their Lord and standing.
Those who spend nights (in prayers) standing and prostrating before their Lord
They are the ones who spend the night prostrating themselves before their Lord and standing.
b) Who spend a good part of the night prostrating their reason to divine revelation and in adoration of Allah, their Creator, lifting to Him their inward sight. They stand in awe of Him and entertain the profound reverence dutiful to Him
And they spend their nights praying to their Lord, standing and prostrating.
˹They are˺ those who spend ˹a good portion of˺ the night, prostrating themselves and standing before their Lord.
And those who spend the night prostrating to their Lord and standing (in prayer).
who pass the night standing and on their knees in adoration of their Lord
In the privacy of the night, they meditate on their Lord, and fall prostrate.
those who spend the night prostrating themselves and standing before their Lord;
those who spend the night prostrating themselves and standing before their Lord;
And those who stay the night prostrating themselves to their Lord and standing up.
And those who spend the night prostrating themselves before their Lord and standing
who stay up far into the night in adoration of their Lord, prostrating themselves and standing;
- And who adore their Lord at night, preparing themselves to make a rightful submission and take a rightful stand. (3:190)
And they who pass the night prostrating themselves before their Lord and standing
And who spend the night in prostration and standing before their Lord
and who pass the night before their Lord, prostrating and standing [in prayer]
Those who spend the night in the devotion to their Lord (either) prostrate and standing
Those who spend the night before their Lord, prostrating and standing.
And those who pass the night prostrating themselves to their Lord and standing up
And those who spend [part of] the night to their Lord prostrating and standing [in prayer]
And those who spend the night prostrating to their Lord and standing;
Those who spend the night in adoration of their Lord prostrate and standing
Those who spend the night in adoration of their Lord prostrate and standing
وَٱلَّذِینَ یَقُولُونَ رَبَّنَا ٱصۡرِفۡ عَنَّا عَذَابَ جَهَنَّمَۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا ٦٥
who plead, ‘Our Lord, turn away from us the suffering of Hell, for it is a dreadful torment to suffer
and those who say: “Our Lord! Avert from us the punishment of hell. Surely! Its punishment is an inseparable, permanent punishment,
And these who say: our Lord! avert from us the torment of Hell verily the torment thereof is perishment
Who say: "O our Lord, avert from us the torment of Hell: Its punishment is surely continuous
They say, “Our Rabb... Ward off the suffering of hell from us! For indeed its suffering is tormenting to man!”
those who say, ´Our Lord, avert from us the punishment of Hell, its punishment is inescapable pain.
Those who say, ‘Our Lord! Turn away from us the punishment of hell. Indeed its punishment is enduring
And who entreat (whether after the Prayers or at other times): "Our Lord! Ward off from us the punishment of Hell; its punishment is surely constant anguish
And who say (while praying), `Our Lord, avert from us the punishment of Gehenna, for its punishment is indeed most vehement and unshakable
who say, 'Our Lord, turn Thou from us the chastisement of Gehenna; surely its chastisement is torment most terrible
and those who say: “Our Lord, turn the punishment of hell away from us, indeed its punishment is everlasting,
They are the ones who pray: “Lord, save us from the torture of Hell as there is no end in it.”
Those who say, “Our Lord, avert from us the punishment of hell, for its punishment is indeed a terrible affliction
And they are those who say, ‘‘Our Lord, avert from us the punishment of Hell; indeed, its suffering has been ever adhering;
and those who say, 'O our Lord! turn from us the torment of hell; verily, its torments are persistent
And who submit, “Our Lord - avert the punishment of hell from us; indeed its punishment is a permanent neck-shackle.”
And those who say, “O Our Lord! Turn away from us the punishment of hell”. Surely it’s punishment is abasing.
and who say, O Lord, avert from us the torment of hell, for the torment thereof is perpetual
And those who say, "Our Lord! Avert from us the doom of hell; verily, its wrath is indeed a grievous affliction
Who say: 'Our Lord, turn from us the punishment of Gehenna, for its punishment is the most terrible
And that say, "O our Lord! turn away from us the torment of Hell, for its torment is endless
And those who say: “Our Nourisher-Sustainer! Avert from us the torment of Hell. Truly, its torment is a lasting one which interrupts itself not.
and those who say: Our Lord! Turn Thou away the punishment of hell from us. Truly, its punishment will be continuous torment.
[They are] those who say, “Our Lord, avert from us the wrath of Hell, for its wrath is indeed inescapable.
who say: "Our Lord! Ward off the punishment of hell from us, for its punishment is atrociou
who pray, "Our Lord, save us from the torment of Hell, for its torment is killing
And they who say: Our Lord, avert from us the chastisement of hell; surely the chastisement thereof is a lasting evil
And those who spend the night prostrating and standing before their Fosterer.
And who say, "Our Lord! Ward off from us the punishment of Hell. Its punishment is indeed atrocious."
And (these) are the people who pray (all the time before the presence of Allah): ‘O our Lord, turn away from us the torment of Hell. Surely, its torment is most injurious (and everlasting)
And those who Say: "Our Lord, avert from us the retribution of Hell. Its retribution is terrible."
Andthose who say: "Our Lord, avert from us the retribution of Hell. Its retribution is terrible.
And those who say: "Our Lord, avert from us the retribution of Hell. Its retribution is terrible."
And those who say: "Our Lord divert from us Hell's torture, that truly its torture was/is destruction ."
and who pray: “O our Sustainer, avert from us the suffering of hell - for, verily, the suffering caused by it is bound to be a torment dire
And the ones who say, "Our Lord, turn about (i.e., turn away) from us the torment of Hell; surely its torment is (really) a (grievous) penalty
And who say: Our Lord! Avert from us the doom of hell; lo! the doom thereof is anguish
who pray, "Lord, protect us from the torment of hell; it is a great loss
and those who say, .Our Lord, avert from us the punishment of Jahannam (the Hell); indeed, its punishment is a persisting affliction
(They are) those who say: “Our Lord, save us from entering the torment of ‘Gehenna’! Its torment is definitely an everlasting agony.
Those who say, "Oh our Lord, keep the torment of the hellfire away from us. Indeed, that torment is abiding and unyielding."
(They are) the ones who say: ‘Our Lord! avert from us the Fury of Gehenna! Its Fury is definitely an everlasting agony.
c) Who express their thoughts in their invocatory prayer, thus: «Save us and protect us O Allah, our Creator, from the torment of Hell, for its torment is indeed painfully distressing and moves to horror»
And pray: “Our Lord, turn away the torment of Hell from us; its torment is unending.
˹They are˺ those who pray, “Our Lord! Keep the punishment of Hell away from us, for its punishment is indeed unrelenting.
And those who say: our Lord, avert from us the punishment of hell, for its punishment is unbearable.
who say: ‘Lord, ward off from us the torment of Hell, for its torment is everlasting
And they say, "Our Lord, spare us the agony of Hell; its retribution is horrendous.
and those who say "Our Lord, spare us the punishment of Hell. Its punishment is dreadful;
and those who say “Our Lord, spare us the punishment of Hell. Its punishment is dreadful;
And those who say, ‘‘Our Lord averted from us Gohanam’s torment, surely its torment was inseparable.
And those who say: 'O' our Lord! Avert from us the torment of Hell, verily the torment of it is a lasting affliction
who pray: 'Our Lord, avert from us the suffering of hell, for the suffering it causes is indeed a dire torment;
- And who say, "Our Lord! Avert from us the doom of Hell, for its doom is bound to be a dire torment."
And they who say: O our Lord! turn away from us the punishment of hell, surely the punishment thereof is a lastin
And who say, `Our Lord, avert from us the punishment of Hell; for the punishment thereof is a most vehement torment
and who say, “Our Lord! Avert the punishment of Hell from us! Truly its punishment is inescapable
And those who say: "Our Lord! Take away from us the torture of Hell, verily, its torture is an eternal severely painful (and a fierce) punishment—
Those who pray, “Our Lord, avert from us the torment of Hell, for its suffering is persistent.
And those who say, ''Our Lord, avert from us the suffering of Hell, for its suffering is continuous
And those who say, "Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering
And those who say, 'Our Lord! Turn from us the punishment of Hell; indeed, its punishment is persistent;
Those who say, "Our Lord! avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous,
Those who say, "Our Lord! avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous,
إِنَّهَا سَاۤءَتۡ مُسۡتَقَرࣰّا وَمُقَامࣰا ٦٦
It is an evil home, a foul resting place!’
indeed it (hell) is evil as an abode and as a place to reside,”
Verily ill it is as an abode and as a station
It is indeed an evil halt and an evil abode;"
“Indeed, that state and place of burning is atrocious!”
It is indeed an evil lodging and abode´;
Indeed it is an evil abode and place.’
"How evil indeed it is as a final station and permanent abode!"
`It is of course, an evil place to lodge temporarily and an evil abode to remain therein permanently.
evil it is as a lodging-place and an abode'
it is indeed a bad place of stay and a bad position”
“What an evil place, what a terrible home.”
“Terrible indeed is it as a home and as a place to stay.
it is indeed bad as a residence and dwelling place.”
verily, they are evil as an abode and a station.
Indeed it is a most wretched abode
Truly it is woeful as a resting place [at night] and [woeful] as a station [in the day].”
verily the same is a miserable abode, and a wretched station
"Verily, indeed an evil abode and state."
it is an evil settling, and an evil residence,
it is indeed an ill abode and resting place
Surely, this (Hell) became evil as a place of rest and as an abode
How evil a habitation and resting place.
It is indeed a wretched residence and place for retirement.”
- certainly it is an evil abode and an evil resting place;"
it is an evil abode and an evil resting place"
It is surely an evil abode and resting-place
And those who say, "Our Fosterer! turn away from us the punishment of hell." Its punishment is certainly a lasting difficulty.
Indeed, it is an evil abode and an evil position to be in
Surely, that is an evil lodging (for temporary lodgers) and an evil abode (for permanent dwellers).
"It is a miserable abode and dwelling."
"It is a miserable abode and station.
It is a miserable abode and station.
That it truly was bad/harmful a settlement/establishment and residence
verily, how evil an abode and a station!” -
Surely odious it is as a repository and a stationing
Lo! it is wretched as abode and station
It is a terrible abode and an evil station,"
Indeed, it is evil as an abode and a place to dwell i
How dreadful indeed it is as a lodging-place and an abode!"
"Indeed, it is the worst place as an abode!"
Dreadful indeed is it as a lodging-place and an abode!’
How evil it is for an abode and-how evil it is for a habitation
What a dreadful home and resting place!”
It is certainly an evil place to settle and reside.”
It is a bad outcome and abode.
an evil dwelling and an evil resting-place‘
"It is the worst abode; the worst destiny."
It is an evil abode and resting-place."
It is an evil abode and resting-place.”
Surely, it is a wretched settlement place and residence.”
Verily it is an evil abode and (an evil) station
it is indeed an evil abode and a terrible station;
Verily, it is a miserable abode and station
Surely it is an evil abode and (evil) place to stay
`It is indeed evil as a place of rest and as an abode.
What an evil dwelling place and station!
"Evil indeed, is it as a home, and as a place to rest in;"
It is a dreadful dwelling and resting place.”
It is indeed a miserable residence and destination.'
Indeed, it is evil as a settlement and residence."
Indeed, it is evil as an abode and a station.'
"Evil indeed is it as an abode, and as a place to rest in"
"Evil indeed is it as an abode, and as a place to rest in"
وَٱلَّذِینَ إِذَاۤ أَنفَقُوا۟ لَمۡ یُسۡرِفُوا۟ وَلَمۡ یَقۡتُرُوا۟ وَكَانَ بَیۡنَ ذَ ٰلِكَ قَوَامࣰا ٦٧
They are those who are neither wasteful nor niggardly when they spend, but keep to a just balance
and those who, when they spend, neither are extravagant nor stingy, but there is a medium (way) between those (extremes);
And those who when they expend, are neither extravagant nor sparing, and it is a medium in-between
Who are neither prodigal nor miserly in their spending but follow a middle path
They are those who neither squander when unrequitedly giving nor withhold stingily... But keep a just balance between the two.
those who, when they spend, are neither extravagant nor mean, but take a stance mid way between the two;
Those who, when spending, are neither wasteful nor tightfisted, and moderation lies between these [extremes]
And who, when they spend (both for their own and others’ needs), are neither wasteful nor niggardly, and (are aware that) there is a happy mean between those (two extremes)
And (the true servants of God are those) who, when spending, are neither extravagant nor niggardly, (but their spendings follow) a middle course, ever moderate
who, when they expend, are neither prodigal nor parsimonious, but between that is a just stand
and those who when they spend, they are not excessive and they are not stingy, and maintain a proper balance between that,
They are the ones who are neither extravagant in spending nor stingy. They are capable of balancing it out
Those who when they give, are neither irresponsible nor miserly, but are balanced between those extremes
And they are those who, when they spend, are neither extravagant nor stingy, for the upright method has always been between both.
And those who when they spend are neither extravagant nor miserly, but who ever take their stand between the two
And those who, when spending, neither exceed the limits nor act miserly, and stay in moderation between the two
And those who when they spend, they are neither extravagant nor miserly and they hold a middle position between them.
And who, when they bestow, are neither profuse, nor niggardly; but observe a just medium between these
And those who when they spend are neither extravagant nor miserly, but who always take their stand between the two
who when they spend are neither wasteful nor miserly, between that is a just stand
Those who when they spend are neither lavish nor niggard, but keep the mean:
And those when they spent, they did not indulge in extravagance and did not indulge in niggardliness and it (i.e., their attitude) stayed between these (two extremes) as something lasting and practicable
And those who, when they spent, neither exceed all bounds, nor are they tightfisted, but had been between that, a just stand:
[They are] those who, in spending, are neither extravagant nor miserly, but maintain moderation.
who, when they spend, are neither extravagant nor stingy, but keep the balance between those two extremes
who, when they spend, are neither extravagant nor miserly but keep the golden mean between the two (extremes)
And they who, when they spend are neither extravagant nor parsimonious, and the just mean is ever between these
It is certainly an evil dwelling place/time for staying.
And they (human beings obedient to the Gracious One) are those who are neither spendthrift nor miserly, but keep to a position in between
And (these) are the people who are neither extravagant nor miserly when they spend. And their spending is (based on) a balance between the two extremes (of extravagance and miserliness)
And those who when they give they are not excessive nor stingy, but they are in a measure between that
Andthose who when they give they are not excessive nor stingy, but they are in a measure between that
And those who when they spend they are not overindulgent nor stingy, but they are in a measure between that.
And those who if they spent, they did not waste/extravagate and they did not tighten/restrict and economize, and was (were) between that just
and who, whenever they spend on others, are neither wasteful nor niggardly but [remember that] there is always a just mean between those [two extremes]
And the ones who, when they expend, are neither extravagant nor grudging; and between that is an upright (mean)
And those who, when they spend, are neither prodigal nor grudging; and there is ever a firm station between the two
who in their spending are neither extravagant nor stingy but maintain moderation
- and those who, when they spend, are neither extravagant nor miserly, and it (i.e. their spending) is moderate in between (the two extremes,
Those who, when they spend, are not recklessly extravagant and not niggardly, but maintain moderation.
They are neither extravagant nor miserly. While spending, they remain steady between the two extremes
Those who, when they spend, are not recklessly extravagant and not niggardly, but maintain moderation.
d) The worshippers who are neither extravagant nor niggardly; when they spend they do not play the prodigal nor do they act parsimoniously, but they use a mean
And they spend in charity, they are neither wasteful nor miserly, but moderate.
˹They are˺ those who spend neither wastefully nor stingily, but moderately in between.
And those who when they spend are neither wasteful nor stingy, and the right balance is between the two.
who when they spend are neither extravagant nor niggardly, but keep the golden mean
When they give, they are neither extravagant nor stingy; they give in moderation.
They are those who, when they spend, are neither wasteful nor tightfisted, but maintain balanced spending habits,
They are those who, when they spend, are neither wasteful nor tightfisted, but maintain balanced spending habits,
And those who, when they spend, are neither extravagant nor stingy, and they were between that, a moderately upright.
And those who when they spend, are neither extravagant nor niggardly, and are stationed between the two (extremes)
and who, whenever they put their money to use, are neither wasteful nor niggardly, but always maintain a just mean between the two;
- And those who when they spend their wealth, are neither wasteful, nor stingy. (2:219). And (they know that) there is always middle ground between the two extremes
And they who when they spend, are neither extravagant nor parsimonious, and (keep) between these the just mean
And those who, when they spend, are neither extravagant nor niggardly but adopt a moderate position in the middle
and who, when they spend, are neither prodigal nor miserly—and between them is a just mean
And those who, when they spend are not wasteful and not miserly, but hold a fair (balance) between those (limits)
Those who, when they spend, are neither wasteful nor stingy, but are moderate.
And those who, when they spend, are neither wasteful nor stingy, but choose a middle course between that
And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderat
And those who when they spend are neither extravagant nor miserly, and between that is a stand;
Those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes)
Those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes)
وَٱلَّذِینَ لَا یَدۡعُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ وَلَا یَقۡتُلُونَ ٱلنَّفۡسَ ٱلَّتِی حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ وَلَا یَزۡنُونَۚ وَمَن یَفۡعَلۡ ذَ ٰلِكَ یَلۡقَ أَثَامࣰا ٦٨
those who never invoke any other deity beside God, nor take a life, which God has made sacred, except in the pursuit of justice, nor commit adultery. (Whoever does these things will face the penalties
and those who neither invoke with Allah another one worthy of worship, nor kill the soul which Allah has forbidden, except for just cause, nor commit illegal sexual intercourse. Those who do this shall receive the punishment
And those who call not unto anot her god along with Allah and slay not any soul which Allah hath forbidden, save in justification, and commit not fornication. And Whosoever shall do this, Shall incur the meed
Who do not invoke any god apart from God, who do not take a life which God has forbidden except for a cause that is just, and do not fornicate -- and any one who does so will be punished for the crime
They do not turn to a god besides Allah, or take a life that Allah has forbidden except by right (retribution) and do not commit adultery... And whoever does that shall face its consequence!
those who do not call on any other god together with Allah and do not kill anyone Allah has made inviolate, except with the right to do so, and do not fornicate; anyone who does that will receive an evil punishment
Those who do not invoke another god besides Allah, and do not kill a soul [whose life] Allah has made inviolable, except with due cause, and do not commit fornication. (Whoever does that shall encounter its retribution
And who invoke no other deity along with God, and do not kill any soul – which God has made forbidden – except by right (for just cause and after due process), and do not commit unlawful sexual intercourse. Whoever commits any of these will face a severe penalty
And who invoke none as god along with Allah and who do not kill anyone whom Allah has forbidden (to be killed), except for a just and lawful cause, and who do not commit fornication and adultery; and he who does (these things) shall meet the punishment of (his) sin
who call not upon another god with God, nor slay the soul God has forbidden except by right, neither fornicate, for whosoever does that shall meet the pric
and those who do not call on any other god with God, and they do not kill anyone except justifiably (in due process of law) as God made (life) sacred, and do not commit adultery/fornication, anyone who does that faces the punishment (of his sins),
They are the ones who worship none beside the Lord. They never kill anyone (as God has made life sacred) except in the course of justice…
Those who do not invoke with God any other god, nor slay the soul that God has made sacred, except for just cause, and who do not engage in impermissible sex. But any who does this, not only meets punishment
And they are those who do not call upon any other god with Allah and do not kill the self which Allah has made inviolable—except in the pursuit of justice—and do not fornicate. And whoever does that encounters penalties.
and who call not upon another god with God; and kill not the soul which God has prohibited save deservedly; and do not commit fornication: for he who does that shall meet with a penalty
And those who do not worship any other deity along with Allah, and do not unjustly kill any living thing which Allah has forbidden, nor commit adultery; and whoever does this will receive punishment
And those who do not invoke any other deity with Allah and those who do not kill the soul that Allah has made sacred except by the right and they do not commit adultery or fornication. Whoever does these, he will contract a sinful burden.
and who invoke not another god together with the true God; neither slay the soul, which God hath forbidden to be slain, unless for a just cause
And those who call not upon another god with Allah; nor take the life which Allah has forbidden save in justice; nor commit adultery (or fornication) - for he who does that shall pay the penalty
who do not call upon another god with Allah, nor slay the soul which Allah has forbidden except by right; who do not fornicate, for he who does this shall face punishmen
Those who call on no other gods with God, nor slay whom God hath forbidden to be slain, except for a just cause, and who commit not fornication (for he who doth this shall meet the reward of his wickedness
And those who do not invoke alongwith Allah another ilah, and they do not murder (or kill or slay) a Nafs whom Allah has forbidden (to be killed) — except under demand of justice; and they do not commit Zina. And whoever commits this he will face a most grievous sin
Those who call not to another god with God nor kill the soul which God forbade but rightfully, nor commit adultery. And whoever disregards and commits this will meet sinfulness.
[They are] those call upon no god but Allah. They do not end life, which Allah has made sacred, except in matters of justice. They do not commit acts of sexual immorality. Anyone guilty [of any of these crimes] reaps punishment.
who do not invoke any other god besides Allah, nor kill any soul which Allah has made sacred, except for a just cause, nor commit fornication - he that does this shall be punished for his sin
who do not invoke any god but Allah nor kill a soul, which Allah has forbidden, unjustly, nor commit adultery. -He who does this shall be punished for his sin
And they who call not upon another god with Allah and slay not the soul which Allah has forbidden, except in the cause of justice, not commit fornication; and he who does this shall meet a requital of sin -
And those who, when they spend, are neither extravagant nor niggardly and their (spending) is established between these (two limits).
And who invoke no deity besides Allah, nor kill anyone whose killing, without due authority, Allah has prohibited, nor indulge in extramarital sexual intercourse. And whoever does this, he/she commits a sin
And these are the people who do not worship any other god apart from Allah, nor do they kill the soul whose killing without any lawful cause Allah has forbidden, nor do they commit adultery. And whoever does this will receive the punishment due for the sin
And those who do not call on any other god with God, nor do they kill the life that God has made forbidden except in justice, nor do they commit adultery; and whosoever does that will receive the punishment
Andthose who do not call on any other god with God; nor do they take the life which God has made forbidden, except in justice; nor do they commit adultery. And whoever does will receive the punishment
And those who do not call on any other god with God; nor do they take the life which God has made forbidden, except in justice; nor do they commit adultery. And whoever does will receive the punishment.
And those who do not call with God another god, and they do not kill the self that God forbade except with the right/just , and they do not commit adultery/fornication , and who makes/does that, he meets/finds (a) sins' punishment/compensation
and who never invoke any [imaginary] deity side by side with God, and do not take any human beings life - [the life] which God has willed to be sacred - otherwise than in [the pursuit of] justice, and do not commit adultery. And [know that] he who commits aught thereof shall [not only] meet with a full requita
And the ones who do not invoke another god (along) with Allah, nor kill the self that Allah has prohibited except with the truth nor commit adultery; (i.e., illegal sexual intercourse) and whoever performs that will meet the penalty for vice
And those who cry not unto any other god along with Allah, nor take the life which Allah hath forbidden save in (course of) justice, nor commit adultery - and whoso doeth this shall pay the penalty
who do not worship idols besides God, nor without a just cause murder a soul to whom God has granted amnesty, who do not commit fornication, for those who do so have committed a si
- and those who do not invoke any other god along with Allah, and do not kill a person whom Allah has given sanctity, except rightfully, nor do they fornicate; and whoever does it, shall face the recompense of his sin
They never implore and pray to any other god along with Allâh, neither do they kill anyone- since Allâh has made life sacred- except in the cause of justice, nor do they commit adultery, for Whoever commits any of these offense will have to incur an extremely severe penalty.
They who do not pray to gods other than Allah, do not kill a being prohibited by Allah, unless mandated by justice, and do not commit adultery. Anyone indulging in these acts will receive punishment
They don’t invoke with Allâh another god, or take the life which Allâh has forbidden except in the cause of justice, and do don’t commit adultery. For Whoever commits that will have to incur a severe penalty:
e) The worshippers who do not invoke besides Allah another ilah nor do they deprive anyone of life Allah has made sacred, unless it be justified for a proved crime, nor do they commit adultery -in conduct-. He who commits himself to such an evil line of conduct shall pay heavily for these sinful acts
And they call on no other god beside Allah, and do not kill others that Allah has made sacred, unless by some lawful right, nor commit adultery – and whoever does that will face penalties;
˹They are˺ those who do not invoke any other god besides Allah, nor take a ˹human˺ life—made sacred by Allah—except with ˹legal˺ right, nor commit fornication. And whoever does ˹any of˺ this will face the penalty.
And those who do not call on any other god alongside Allah and do not kill anyone whom Allah has forbidden except in justice and do not fornicate, and whoever does this commits a crime.
who invoke no other deity besides God, and do not kill except for a just cause: manslaughter is forbidden by God; who do not commit adultery (he that does shall meet with evil
They never implore beside GOD any other god, nor do they kill anyone - for GOD has made life sacred - except in the course of justice. Nor do they commit adultery. Those who commit these offenses will have to pay.
[as well as] those who never invoke another god alongside God nor kill the soul that God has forbidden [to be killed], except in the pursuit of justice, nor commit unlawful sexual intercourse. Whoever does these things will face a penalty
[as well as] those who never invoke another god alongside God nor kill the soul that God has forbidden [to be killed], except in the pursuit of justice, nor commit unlawful sexual intercourse. Whoever does these things will be committing sins (and will face a penalty)
And those who do not call with Allah any other God, and do not kill the soul which Allah has forbidden, except with the right, and do not commit adultery. And whoever does that will meet the sins’ penalties.
And those who do not call with Allah any other god, and do not slay the soul which Allah has forbidden except for just cause, nor commit fornication, and whosoever does this shall find a requital of the sin
and who never invoke any deity side by side with God, and do not take any human being's life [the life] which God has willed to be sacred except for a just cause, and do not commit adultery. Whoever does any of this will face punishment,
- And those who call on no deities along with Allah. Nor take a life that Allah has forbidden except in the course of justice (through a court of Law). Nor do they commit adultery - and whoever does this, will drag down his own humanity
And they who do not call upon another god with Allah and do not slay the soul, which Allah has forbidden except in the requirements of justice, and (who) do not commit fornication and he who does this shall find a requital of sin
And those who call not on any other god along with ALLAH, nor slay a person whose slaying ALLAH has forbidden except for a just cause, nor commit adultery - and he who does that shall meet the punishment of his sin
and who call not upon another god along with God, and slay not the soul that God has made inviolable, save by right, and who fornicate not—for whosoever does that shall meet requital
And those who do not call, with Allah, any other god, and do not kill the life which Allah has made sacred, except for honest cause, and do not commit adultery— And any who does this (the evil acts) shall get the penalt
Those who don’t invoke any other god alongside God, nor take a life which God has sanctified—except in the pursuit of justice—nor commit adultery. Whoever does these will face penalties.
And those who do not implore besides God any other god, and do not kill the soul which God has made sacred—except in the pursuit of justice—and do not commit adultery. Whoever does that will face penalties
And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty
And those who do not call upon another god with God; And do not kill the soul which God has prohibited except with the right; And do not commit fornication, and whoever does that shall meet with a penalty;
Those who invoke not, with God, any other god, nor slay such life as God has made sacred except for just cause, nor commit fornication; - and any that does this (not only) meets punishment
Those who invoke not, with Allah, any other god, nor slay such life as Allah has made sacred except for just cause, nor commit fornication; - and any that does this (not only) meets punishment
یُضَـٰعَفۡ لَهُ ٱلۡعَذَابُ یَوۡمَ ٱلۡقِیَـٰمَةِ وَیَخۡلُدۡ فِیهِۦ مُهَانًا ٦٩
their torment will be doubled on the Day of Resurrection, and they will remain in torment, disgraced
the punishment will be doubled for them (on the) Day of Resurrection, and they will abide in it in disgrace;
Multiplied for him shall be the torment on the Day of Resurrection, and he shall therein abide disgraced
Whose punishment will be doubled on the Day of Judgement, and he will live for ever in disgrace
Burning will be multiplied for him during Doomsday and he will abide forever in disgrace (abandoned, alone).
and on the Day of Rising his punishment will be doubled and he will be humiliated in it timelessly, for ever,
the punishment being doubled for him on the Day of Resurrection. In it he will abide in humiliation forever
His punishment will be greater on the Day of Resurrection, and he will abide in it in ignominy
His punishment shall be doubled on the Day of Resurrection. Humiliated and disgraced he shall suffer the punishment for long
of sin-doubled shall be the chastisement for him on the Resurrection Day, and he shall dwell therein humbled
the punishment will be doubled for him on the Resurrection Day, and he remains in there forever disgraced,
They never commit adultery. Those who commit these sins will receive a double punishment on the Day of Resurrection and will be confined in disgrace
But the penalty on the Day of Accountability will be doubled for him, and he will dwell therein in disgrace
The punishment is doubled for him on the Day of Resurrection, and he abides therein humiliated—
doubled for him shall be the torment on the resurrection day, and he shall be therein for aye despised
The punishment shall be increased for him on the Day of Resurrection, and he will remain in it forever, with humiliation
And the punishment for him will be doubled on the day of resurrection and he will abide in it forever in a state of humiliation.
And who are not guilty of fornication. His punishment shall be doubled unto him on the day of resurrection; and he shall remain therein, covered with ignominy, for ever
The penalty will be doubled for him on the Day of Judgment, and he will abide therein despised forever
doubled for him on the Day of Resurrection is his punishment, and therein he shall live, humbled
Doubled to him shall be the torment on the day of Resurrection; and in it shall he remain, disgraced, for ever:
The punishment would be made more severe to him on the Day of Resurrection, and he will abide therein in disgrace —
The punishment will be multiplied for him on the Day of Resurrection. And he will dwell in it forever, as one who is despised.
The penalty on the Day of Resurrection will be doubled, and he/she will exist with shame continuously.
and his punishment shall be doubled on the Day of Resurrection and in disgrace he shall abide forever
and his torment shall be doubled on the Day of Resurrection, and he shall abide in a state of ignominy
The chastisement will be doubled to him On the day of Resurrection, and he will abide therein in abasement -
And those who do not pray to another (presumed) god along with Allah, and do not kill any person whose (killing) Allah has forbidden except in (the cause) of truth, and they do not commit adultery and whoever does that, he will meet (the punishment of his) sin.
He/she shall have his suffering doubled on the Day of Resurrection and shall remain humiliated therein forever
His punishment will be doubled on the Day of Rising and, disgraced and humiliated, he will live in it forever
The retribution will be doubled for him on the Day of Judgment and he will abide in it eternally in disgrace
Theretribution will be doubled for him on the Day of Resurrection and he will abide in it in disgrace
The retribution will be doubled for him on the Day of Resurrection and he will abide in it in disgrace.
The torture be doubled/multiplied for him (on) the Resurrection Day, and he be immortal/eternal in it, humiliated/disgraced
[but] shall have his suffering doubled on Resurrection Day: for on that [Day] he shall abide in ignominy
Doubled will be the torment for him on the Day of the Resurrection, and he will eternally (abide) therein degraded
The doom will be doubled for him on the Day of Resurrection, and he will abide therein disdained for ever
and on the Day of Judgment their torment will be double. They will suffer forever in disgrace
the punishment will be doubled for him, and he will remain there disdained, for ever
His punishment will be much greater on the ‘Day of Resurrection’, and he will abide therein in disgrace (and humiliation),
His punishment will be doubled on the Day of Judgment, and he will stay there forever in a disgraceful despicable state
The punishment will be doubled for him on the Day of Resurrection; and he will abide therein in ignominy,
His punishment shall be doubled in Day of Judgement when he will have passed through nature to eternal suffering incensed by multiplied wrongs and humiliations
his punishment will be multiplied on the Day of Judgement, forever disgraced and in torment,
Their punishment will be multiplied on the Day of Judgment, and they will remain in it forever, in disgrace.
The punishment will be multiplied for him on the day of resurrection and he will remain in it disgraced.
his punishment shall be doubled on the Day of Resurrection and in disgrace he shall abide for ever ―
Retribution is doubled for them on the Day of Resurrection, and they abide therein humiliated.
that will be multiplied for him on the Day of Resurrection, and he will remain in humiliation forever,
that will be multiplied for him on the Day of Resurrection, and he will remain in humiliation forever,
The torment doubled for him on The Resurrection Day, and be immortal therein, humiliated.
On the Day of Judgment, the chastisement will be doubled to him, and he shall abide therein in abasement
and on the Day of Resurrection his suffering will be doubled, and he will abide therein in ignominy.
The retribution on the Day of Resurrection will be doubled for him and therein he will abide in lasting humiliation
The punishment shall be doubled to him on the day of resurrection, and he shall abide therein in abasement
Doubled for him shall be the punishment on the Day of Resurrection, and he will abide therein disgraced
and the punishment shall be multiplied for him on the Day of Resurrection. He shall abide therein, humiliated
(And even) the penalty on the Day of Judgment will be doubled to him, and he will live in there with dishonor.—
The punishment will be doubled for him on Resurrection Day, and he will remain therein, humiliated.
The punishment will be doubled for him on the Day of Resurrection, and he will dwell therein in humiliation forever
Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated
Doubled for him shall be the punishment on the Day of Resurrection, and he shall be therein forever despised.
(But) the Penalty on the Day of Judgment will be doubled to him, and he will dwell therein in ignominy,
(But) the Penalty on the Day of Judgment will be doubled to him, and he will dwell therein in ignominy,
إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ عَمَلࣰا صَـٰلِحࣰا فَأُو۟لَـٰۤىِٕكَ یُبَدِّلُ ٱللَّهُ سَیِّءَاتِهِمۡ حَسَنَـٰتࣲۗ وَكَانَ ٱللَّهُ غَفُورࣰا رَّحِیمࣰا ٧٠
except those who repent, believe, and do good deeds: God will change the evil deeds of such people into good ones. He is most forgiving, most merciful
except those who repent, believe, and do righteous deeds; for them Allah will change their sins into good deeds, and Allah is Forgiving, Merciful.
Save him who repenteth and believeth and worketh righteous work. Then these! for them Allah shall change their vices into virtues. Verily Allah is ever Forgiving, Merciful
Except those who repent and come to believe and do the right, for whom God will turn evil into goodness, for God is forgiving and kind
Except he who repents, believes and fulfills the requisites of his faith! Allah will change their bad deeds into good deeds... Allah is the Ghafur, the Rahim.
except for those who make tawba and have iman and act rightly: Allah will transform the wrong actions of such people into good — Allah is Ever-Forgiving, Most Merciful —
excepting those who repent, attain faith, and act righteously. For such, Allah will replace their misdeeds with good deeds, and Allah is all-forgiving, all-merciful
Except he who gives up his way in repentance and believes (without associating partners with God), and does good, righteous deeds – such are those whose (past) evil deeds God will efface and record virtuous deeds in their place (and whose faculties which enabled the evil deeds He will change into enablers of virtuous deeds). God is All-Forgiving, All-Compassionate
Different however shall be the case of him who turns (to God in repentance) and believes and does righteous deeds. For such people only Allah will replace their evil deeds with good ones. And Allah is Great Protector, Most Merciful
save him who repents, and believes, and does righteous work -- those, God will change their evil deeds into good deeds, for God is ever All-forgiving, All-compassionate
except anyone who repents and believes and does good, then God changes their bad deeds into good, and God is forgiving and merciful,
Exempted are those who sincerely repent, choose to believe, and do good deeds. God will even credit them for their sins (as an eye opening experience that they have gone through;) see how Forgiving and Merciful the Lord is
Unless he repents, believes, and does good, for God will change the wrong of such people into good, and God is Oft-Forgiving, Mercifully Redeeming
except for whoever has repented and has attained faith and has done righteous work, for those—Allah replaces their evil deeds with good deeds. And Allah has always been Oft-Forgiving, Bestowing of mercy.
Save he who turns again and believes and does a righteous work; for, as to those, God will change their evil deeds to good, for God is ever forgiving, merciful
Except one who repents and accepts faith and does good deeds – so Allah will turn their evil deeds into virtues; and Allah is Oft Forgiving, Most Merciful
Except such a one who turns back to Allah in repentance and reaffirms his belief and does a righteous deed. Truly it is they whose evil deeds are replaced by Allah with virtuous deeds and Allah surely is Oft-Forgiving, Most Merciful.
Except him who shall repent, and believe, and shall work a righteous work; unto them will God change their former evils into good; for God is ready to forgive, and merciful
Save he who repents and believes and does righteous work; for such Allah will change their evil deeds to good deeds. Allah is ever Forgiving, Merciful
except he who repents and believes and does good works those, Allah will change their evil deeds into good deeds; Allah is ever Forgiving and Merciful
Save those who shall repent and believe and do righteous works - for them God will change their evil things into good things, for God is Gracious, Merciful
except that who repented and accepted Faith and did righteous deeds, then those people: Allah will change their sinful deeds into good deeds. And Allah is (Ever) Oft-Forgiving, continuously Merciful
Whoever has repented and believed and whose actions were done as one in accord with morality, for those God will substitute for their evil deeds benevolence. And God had been Forgiving, Compassionate.
[That is] unless he/she repents, believes, and lives righteously. Allah will exchange the evil of such a person for goodness. Allah is Most Forgiving, Most Merciful.
except the one who repents, becomes a true believer, and starts doing good deeds, for then Allah will change his evil deeds into good, and Allah is Most Forgiving, Most Merciful
except the one who may have repented (after those sins) and have believed and done righteous works, for then Allah will change his evil deeds into good deeds, and He is very Forgiving and Merciful
Except him who repents and believes and does good deeds; for such Allah changes their evil deeds to good ones. And Allah is ever Forgiving, Merciful
The punishment will be doubled for him on the day of resurrection and he will stay therein, disgraced,
But for those who repent, believe, and do good deeds, Allah will change their evil deeds into good ones. And Allah is forgiving, merciful
But whoever repents and believes and does good deeds, so these are the people whose evil deeds Allah will change into good ones. And Allah is Most Forgiving, Ever-Merciful
Except for the one who repents and believes and does good work, for those God will replace their sins with good, and God is Forgiving, Merciful
Except for the one who repents and believes and does good works, for those God will replace their sins with good, and God is Forgiving, Merciful
Except for the one who repents and believes and does good works, for those God will replace their sins with good, and God is Forgiving, Merciful.
Except who repented and believed and made/did correct/righteous deeds, so those God exchanges/substitutes their sins/crimes (by) goodnesses, and God was/is forgiving, merciful
Excepted, however, shall be they who repent and attain to faith and do righteous deeds: for it is they whose [erstwhile] bad deeds God will transform into good ones - seeing that God is indeed much-forgiving, a dispenser of grace
Except him who repents, and believes, and does righteous deed (s). So those, Allah will turn (Or: substitue fair deeds in place of odious ones) their odious (deeds) into fair (deeds); and Allah has been Ever-Forgiving, Ever-Merciful
Save him who repenteth and believeth and doth righteous work; as for such, Allah will change their evil deeds to good deeds. Allah is ever Forgiving, Merciful
But only those who repent and believe and act righteously will have their sins replaced by virtue; God is All-forgiving and All-merciful
except the one who repents and believes and does good deeds, then Allah will replace the evils of such people by good deeds, and Allah is Most- Forgiving, Very-Merciful
Except for those who repent, adhere to Islamic monotheism, and do righteous deeds. For such, Allâh will replace their evil deeds with good deeds. Lo! Allâh is Oft-Forgiving, Most Merciful.
Except those who repent, believe and perform righteous acts. For such ones Allah will exchange their bad deeds with good ones. And Allah is the most Forgiving, the most Merciful
Except him who repents, adheres to Faith and strives to do righteous acts. For such, Allâh will replace their iniquitous deeds with good ones. Lo! Allâh is Oft-Forgiving, Most Merciful.
Unless he has repented -earlier - and imprinted his heart with the image of religious and spiritual virtues and his deeds with wisdom and piety. Such persons shall Allah exchange their evil deeds for pious and virtuous deeds, and Allah has always been Ghafurun and Rahimu
except anyone who repents, believes and does righteous deeds. For them, Allah will turn their past sins into good deeds. Allah is Forgiving, Most Kind.
As for those who repent, believe, and do good deeds, they are the ones whose evil deeds Allah will change into good deeds. For Allah is All-Forgiving, Most Merciful.
Except for him who repents and believes and does good work, for those Allah replaces their bad deeds with good deeds, and Allah is forgiving and merciful.
unless he repent and believe and do good works, for then God will change his sins to good actions: God is forgiving and compassionate
Exempted are those who repent, believe, and lead a righteous life. GOD transforms their sins into credits. GOD is Forgiver, Most Merciful.
except those who repent, believe and do righteous work, [in that case] God will replace their evil deeds with good ones for God is ever-forgiving and Merciful-to-all.
except those who repent, believe and do righteous work, [in that case] God will replace their evil deeds with good ones for God is the Most Forgiving, the Mercy Giver.
Except whoever repented, and believed, and worked righteous. So those Allah will replace their bad deeds with excellences. And Allah is ever Forgiver, Merciful.
Unless he repents, believes, and works righteous deeds, then these are they who, Allah changes their evil deeds to good ones, And Allah is Forgiving, Merciful
Excepted, however, shall be they who repent, attain to faith and do righteous deeds, for God will transform their bad deeds into good ones. God is indeed Much- Forgiving, Merciful.
Except him who repents and believes in the Permanent Moral Values and takes corrective action. For such, Allah will replace the ill effects of their deeds with the balancing effects of good deeds. For, Allah is Forgiving, Merciful
Except him who repents and believes and does a good deed; so these are they of whom Allah changes the evil deeds to good ones; and Allah is Forgiving, Merciful
Except those who repent, and believe and do righteous deeds, for as to these, ALLAH will convert their evil deeds into good ones, and ALLAH is Most Forgiving, Merciful
save for those who repent and believe and perform righteous deeds. For them, God will replace their evil deeds with good deeds, and God is Forgiving, Merciful
Unless he repents, believes, and does rightful acts, because Allah will change the evil of such persons into good deeds, and Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
Except for those who repent, believe, and work righteousness—for them, God will change their misdeeds into good ones. God is Ever Forgiving, Most Merciful.
Except for those who repent, and believe, and do good deeds. These—God will replace their bad deeds with good deeds. God is ever Forgiving and Merciful
Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful
Except him who repented and believed and did right, then those, God will change their evil deeds to good, and God is forgiving, compassionate.
Unless he repents, believes, and works righteous deeds, for God will change the evil of such persons into good, and God is Oft-Forgiving, Most Merciful
Unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful
وَمَن تَابَ وَعَمِلَ صَـٰلِحࣰا فَإِنَّهُۥ یَتُوبُ إِلَى ٱللَّهِ مَتَابࣰا ٧١
People who repent and do good deeds truly return to God.
And those who repent and do righteous deeds, then surely they repent to Allah (with true) repentance.
And whosoever repenteth and worketh righteously, then verily he repenteth toward Allah with a true repentance
Whosoever repents and does the right, will have turned back to God by way of repentance
And whoever repents and does righteous deeds, he will indeed return to Allah as one whose repentance is accepted.
for certainly all who make tawba and act rightly have turned sincerely towards Allah;
And whoever repents and acts righteously indeed turns to Allah with due penitence)
Whoever repents and does good, righteous deeds (and who has therefore shown that he has renounced his evil ways for good) – such a one has surely turned to God with true repentance
And he who turns (to God in sincere repentance) and accordingly does righteous deeds, no doubt he turns to Allah in proper and true repentance
and whosoever repents, and does righteousness, he truly turns to God in repentance
and whoever repents and does good, indeed he turns to God, a true repentance,
Whoever repents and does good deeds, he is sincere in his repentance to God
And whoever repents and does right, has truly turned to God with an acceptable conversion
And whoever has repented and has acted righteously, then surely he repents to Allah a true repentance.
And he who turns again and does right, verily, he turns again to God repentant
And whoever repents and does good deeds – so he has inclined towards Allah with repentance as was required
And whoever turns back to Allah in repentance and does a righteous deed, he therefore does truly turn to Allah with a complete repentance.
And whoever repenteth, and doth that which is right; verily he turneth unto God with an acceptable conversion
And he who repents and does good, verily, he has turned to Allah with true conversion
He who repents and does good works truly turns to Allah in repentance
And whose turneth to God and doeth what is right, he verily will convert with a true conversion)
And whosoever repented and acted righteously, then certainly he: he takes a turn to Allah — a desirable turn
And whoever repented and did as one in accord with morality, he, truly, repents to God, turning in repentance.
Whoever repents and lives righteously has truly turned to Allah with true conversion.
He that repents and does good deeds, has truly turned to Allah with good turning
In fact, the one who repents and does righteous deeds, returns to Allah as one ightly should.
And whoever repents and does good, he surely turns to Allah a (goodly) turning
except he who repented and believed and did righteous work, then for them Allah will change their evil deeds to good deeds, and Allah is Protectively Forgiving, Merciful.
And the one who repents and reforms, he/she then has indeed turned to Allah in repentance
And whoever repents and executes good, so he returns to Allah (the way) returning is due
And whosoever repents, and does good, then he shall repent towards God a true repentance
Andwhoever repents, and does good, then he shall repent towards God a true repentance
And whoever repents, and does good, then he shall repent towards God a true repentance.
And who repented and made/did correct/righteous deeds, so that he truly repents to God repentance
and seeing that he who repents and [thenceforth] does what is right has truly turned unto God by [this very act of] repentance
And whoever repents and does righteousness, then surely he repents to Allah a (true) repenting
And whosoever repenteth and doeth good, he verily repenteth toward Allah with true repentance
Those who repent and act righteously have truly returned to God
Whoever repents and does righteous deeds turns to Allah trul
Whoever repents and does righteous good deeds has surely turned unto Allâh with sincere repentance.
He who renounces (his evil ways) and performs the righteous deeds has indeed turned to Allah with true repentance
And whoever repents and strives to do righteous acts has surely turned unto Allâh with sincere repentance.
For, he who repents and views his past actions with dissatisfaction and regret and imprints his deeds with wisdom and piety will have in lowliest plight repentant stood and will have turned faithfully to Allah
Whoever repents and does righteous deeds, has indeed returned to Allah.
And whoever repents and does good has truly turned to Allah properly.
And whoever repents and does good, he truly repents to Allah.
he that repents and does good works shall truly return to God)
Those who repent and lead a righteous life, GOD redeems them; a complete redemption.
Whoever repents and acts righteously has truly returned to God in repentance.
Whoever repents and acts righteously has truly returned to God in repentance.
And whoever repented and worked righteous, so he repents surely towards Allah a repentance.
And whoever repents and does good, he verily repents toward Allah with true repentance
Whoever repents and does what is right has truly turned to God by [his act of] repentance.
And whoever repents and takes corrective action, verily he turns toward Allah with true repentance
And whoever repents and does good, he surely turns to Allah a (goodly) turning
And those who repent and do righteous deeds, indeed turn to ALLAH with true repentance
And whosoever has repented and works righteousness does indeed repent to God with true repentance
And whoever repents and does good has truly turned to Allah with a (true) change (towards righteousness)—
Whoever repents and acts righteously has turned to God in repentance.
Whoever repents and acts righteously—has inclined towards God with repentance
And he who repents and does righteousness does indeed turn to Allah with [accepted] repentance
And whoever repented and did right, then indeed, he repents to God, repentance.
And whoever repents and does good has truly turned to God with an (acceptable) conversion;
And whoever repents and does good has truly turned to Allah with an (acceptable) conversion;
وَٱلَّذِینَ لَا یَشۡهَدُونَ ٱلزُّورَ وَإِذَا مَرُّوا۟ بِٱللَّغۡوِ مَرُّوا۟ كِرَامࣰا ٧٢
[The servants of the Lord of Mercy are] those who do not give false testimony, and who, when they see some frivolity, pass by with dignity
And those who don’t bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by with dignity.
And those who witness not falsehood, and when they pass by some vanity pass by with dignity
And those who do not give false evidence, and if they come across unbecoming talk ignore it and pass by in a sedate way
They are those who never bear false witness... When they encounter rumors and empty discourse, they pass by with dignity.
those who do not bear false witness and who, when they pass by worthless talk, pass by with dignity;
Those who do not give false testimony, and when they come upon vain talk, pass by nobly
And (those true servants of the All-Merciful are they) who do not take part in and bear witness to any vanity or falsehood, (and who will not deem anything true unless they know it to be so for certain), and when they happen to pass by anything vain and useless, pass by it with dignity
And those who do not give false evidence and when they pass by something vain they (do not indulge in it, but) pass on with dignity
And those who bear not false witness and, when they pass by idle talk, pass by with dignity
and those who do not bear false witness and when they encounter useless (acts and talks) they pass by it honorably,
The righteous ones are those who say the truth once they are asked to testify. If they encounter vain talks and actions, they pass by it with dignity
And those who do not support falsehood. And if they pass by futility, they pass by it with honorable avoidance
And they are those who do not bear false witness, and when they come across idle talk, they pass by with dignity.
And those who do not testify falsely; and when they pass by frivolous discourse, pass by it honourably
And those who do not give false testimony, and when they pass near some indecency, they pass by it saving their honour
And those who do not witness the falsehood and when they pass by idle talk, they pass in a gracious manner
And they who do not bear false witness; and when they pass by vain discourse, pass by the same with decency
And those who will not witness vanity (frivolous, foolish, ignorant, futile and useless things, falsehood); and when they pass by vain (frivolous, foolish, futile, ignorant, false) discourse, pass by with dignity
and those who do not bear false witness, and when they pass by idle talk, pass by with hono
And they who bear not witness to that which is false, and when they pass by frivolous sport, pass on with dignity:
And those who do not give evidence (based) on falsehood, and when they passed by something indecent they passed on in grace and dignity
And those who bear not witness to untruth and if they passed by idle talk, they passed by nobly,
[The servants of the Most Gracious are] those who do not witness falsely, and who, when encountering futility, pass it with dignity.
Those are the ones who do not bear witness to falsehood and, if they ever pass by futility, pass with dignity
(And the servants of the Merciful are those:) who do not bear witness to falsehood and who; if they have ever to pass by what is vain, pass by like dignified people
And they who witness no falsehood, and when they pass by what is vain, they pass by nobly
And he who repents and does righteous work, then he is certainly the one who turns to Allah in (true) repentance.
And they (human beings obedient to the Gracious One) are those who do not give false evidence, and when they pass by frivolity, they pass by with dignity
And these are the people who do not attend (both verbally and practically) the false and untruthful matters, and when they pass by evil activities, they pass on (observing caution) with utmost nobility and dignity
And those who do not bear false witness, and if they pass by vein talk they pass by with dignity
Andthose who do not bear false witness, and if they pass by vain talk they pass by with dignity
And those who do not bear false witness, and if they pass by vain talk they pass by with dignity.
And those who do not witness/testify the falsehood/false testimony , and if they passed by the nonsense/senseless talk they passed generously/kindly
And [know that true servants of God are only] those who never bear witness to what is false, and [who], whenever they pass by [people engaged in] frivolity, pass on with dignity
And who do not testify to false witness (i.e., illegal sexual intercourse) and, when they pass by idle talk, pass by honorably
And those who will not witness vanity, but when they pass near senseless play, pass by with dignity
those who do not testify falsely and when they come across something impious, pass it by nobly
— and those who do not witness falsehood, and when they pass by the absurd things, Pass by them with dignity
(They are) those who never testify in the favor of falsehood, and when they pass near an evil vain talk, they pass by with sublimity.
(The righteous are) those who do not bear false testimony. When they come across anything banal and indecent, they pass by it with dignity and grace
(They are) those who never testify in the favor of falsehood, and whenever they pass near an evil vain talk, they pass by with sublimity.
f) The worshippers who do not give false evidence nor listen to it, and should they come upon someone whose mouth is full of loud futilities or upon people indulging in personal vanities or in a discourse as futile in effect as it is feeble in principle, they pass by withdrawing nicely and with self- sustained dignity
And they don’t bear false testimony and, when they pass people gossiping, they pass by with dignity.
˹They are˺ those who do not bear false witness, and when they come across falsehood, they pass ˹it˺ by with dignity.
And those who do not witness falsehood and when they pass by idle talk, they pass by dignified.
who do not bear false witness, and who maintain their dignity when hearing profane abuse
They do not bear false witness. When they encounter vain talk, they ignore it.
Those who do not testify to falsehood, and, when they pass near ill speech, pass by with dignity;
Those who do not testify to falsehood, and, when they pass near ill speech, pass by with dignity;
And those who do not witness the Perjury; and when they passed with the chatter, they passed as nobles.
And those who witness no falsehood, and when they pass by what is vain, they pass by nobly
[And the true servants of God are] those who never bear witness to what is false, and whenever they pass by [people engaged in] frivolity, pass on with dignity;
Now those who: Never give false witness. Do not participate in assemblies of vanity. And when they pass near senseless play, pass by with dignity
And they who do not bear witness to what is false, and when they pass by what is vain, they pass by nobly
And those who bear not false witness, and when they pass by anything vain, they pass by with dignity
As for those who do not bear false witness, and who, when they pass by some idle talk, pass by with dignity
Those who do not testify to lies, and if they come by useless (things), they avoid it with honor
Those who don’t bear false witness, and when they come across vain talk, they pass by with dignity.
And those who do not bear false witness; and when they come across indecencies, they pass by with dignity
And [they are] those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity
And those who do not testify falsely; and when they pass by idle speech, pass by it honourably;
Those who witness no falsehood, and, if they pass by futility, they pass by it with honourable (avoidance)
Those who witness no falsehood, and, if they pass by futility, they pass by it with honourable (avoidance)
وَٱلَّذِینَ إِذَا ذُكِّرُوا۟ بِءَایَـٰتِ رَبِّهِمۡ لَمۡ یَخِرُّوا۟ عَلَیۡهَا صُمࣰّا وَعُمۡیَانࣰا ٧٣
who, when reminded of their Lord’s signs, do not turn a deaf ear and a blind eye to them
And those who, when they are reminded of the Verses of their Lord, they don’t fall deaf and blind upon them.
And those who, when they are admonished by the commands of Allah, fall not down thereat, deaf and blind
Who, when reminded of their Lord's revelations, do not fall for them like the deaf and blind
When they are reminded of the signs of the existence of their Rabb within their beings (essence) they do not remain deaf and blind (to that Truth)!
those who, when they are reminded of the Signs of their Lord, do not turn their backs, deaf and blind to them;
Those who, when reminded of the signs of their Lord, do not turn a deaf ear and a blind eye to them
And who, when they are reminded of the Revelations of their Lord (and His signs in the creation as well as in their inner world, as a basis of advice or teaching or discussion), do not remain unmoved as though deaf and blind
And who do not shut their ears and eyes to the commandments of their Lord (but listen to them attentively and with their eyes open) when they are reminded of them (so that their belief is based on conviction and not on mere hearsay)
who, when they are reminded of the signs of their Lord, fall not down thereat deaf and blind
and those who when they are reminded of their Lord’s signs, they do not fall down on them deaf and blind (not listening and seeing the signs),
They never react to the recitation of their Lord’s revelations, as if they were deaf and blind
Those who, when they are advised with the signs of their Lord, do not fail to register them, as if they were deaf or blind
And they are those who, when reminded of the signs of their Lord, do not fall before them deaf and blind.
and those who when they are reminded of the signs of their Lord do not fall down thereat deaf and blind
And those who, when they are reminded of the signs of their Lord, do not fall deaf and blind upon them
And those who when they are reminded about the signs of their Lord, they do not fall upon them deaf and blind.
And who, when they are admonished by the signs of their Lord, fall not down as if they were deaf and blind, but stand up and are attentive thereto
And those who when they are reminded of the revelations of their Lord, fall not deaf and blind thereat
and who when they are reminded of the verses of their Lord, they do not fall down deaf and blind
And they who, when monished by the signs of their Lord, fall not down thereat, as if deaf and blind:
and those (who) when they are subjected to preaching with the help of Ayaat of their Nourisher-Sustainer, respond not to them as if they are deaf and blind
and those who, when they were reminded of the signs of their Lord, fall not down unwilling to hear and unwilling to see
[They are] those who, when they are admonished with the signs of their Lord, do not ignore them as if they couldn’t hear or see.
Who, when reminded about the revelations of their Lord, do not turn a blind eye and a deaf ear to them
who do not behave like the blind and the deaf, when the Revelations of their Lord are recited to them for admonition
And they who, when reminded of the messages of their Lord, fall not down thereat deaf and blind
And those who do not witness falsehood, and when they pass by that which is vain, they pass by honourably.
And who, when reminded of the Verses/signs of their Lord, do not stumble upon them, deaf and blind
And these are the people who, when they are directed and guided by means of Revelations of their Lord, do not fall at them deaf and blind (but reflect on them)
And those who when they are reminded of their Lord's verses, they do not fall on them deaf and blind
Andthose who when they are reminded of the revelations of their Lord, they do not fall on them deaf and blind
And those who when they are reminded of the revelations of their Lord, they do not fall on them deaf and blind.
And those who if they were reminded with their Lord's verses/evidences , they do not fall down on it deafly and blindly/confusedly
and who, whenever they are reminded of their Sustainer’s messages, do not throw themselves upon them [as if] deaf and blind
And who, when they are reminded of the signs of their Lord, do not collapse there deaf and totally blind (Literally: all- blind)
And those who, when they are reminded of the revelations of their Lord, fall not deaf and blind thereat
who, when reminded of the revelations of their Lord, do not try to ignore them as though deaf and blind. Rather, they try to understand and think about them
and those who, when they are reminded of the verses of their Lord, do not fall at them as deaf and blind ones
Those who, when they are reminded of the ‘Revelations’ of their Lord, they fall not down deaf or blind.
When reminded of the verses of their Lord, they do not stay inactive (and mute) like the deaf and the blind. (They listen and ponder)
Those who, when they are reminded of the Messages of their Lord, they don’t fall down deaf or blind.
g) The worshippers who have hearts and minds submissive to Allah. When they are reminded of Allah`s revelations, marvels and authoritative signs they do not fall upon them with closed ears and eyes but they open their hearts` ears and their minds` eyes
And when they are reminded of their Lord’s signs, they don’t fall for them, deaf and blind to their true meaning
˹They are˺ those who, when reminded of the revelation of their Lord, do not turn a blind eye or a deaf ear to it.
And those who when they are reminded of the signs of their Lord do not ignore them deaf and blind.
who do not turn a deaf ear and a blind eye to the revelations of their Lord when they are reminded of them
When reminded of their Lord's revelations, they never react to them as if they were deaf and blind.
and those who, when reminded of their Lord's revelations, do not turn a deaf ear or a blind eye;
and those who, when reminded of their Lord’s revelations, do not turn a deaf ear or a blind eye;
And those if reminded with their Lord’s verses, they do not fall on them deaf and blind.
And those who, when admonished with the Signs of their Lord, do not fall down thereat deaf and blind
and who, whenever they are reminded of their Lord's signs, do not fall deaf and blind to them;
- And who, whenever they are reminded of even the Revelations of their Lord, do not fall at them deaf and blind (with deaf and blind acceptance)
And they who, when reminded of the communications of their Lord, do not fall down thereat deaf and blind
And those who, when they are reminded of the Signs of their Lord, fall not down thereat deaf and blind
and who, when they are reminded of the signs of their Lord, fall not deaf and blind against them
And those who, when they are warned by the Signs of their Lord, do not sink down (low) at them as if they were deaf or blind
Those who, when reminded of their Lord’s verses, don’t fall upon them deaf and blind.
And those who, when reminded of the revelations of their Lord, do not fall before them deaf and blind
And those who, when reminded of the verses of their Lord, do not fall upon them deaf and blind
And those who when they are reminded of the signs of their Lord do not fall upon them deaf and blind;
Those who, when they are admonished with the Signs of their Lord, droop not down at them as if they were deaf or blind
Those who, when they are admonished with the Signs of their Lord, droop not down at them as if they were deaf or blind
وَٱلَّذِینَ یَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَ ٰجِنَا وَذُرِّیَّـٰتِنَا قُرَّةَ أَعۡیُنࣲ وَٱجۡعَلۡنَا لِلۡمُتَّقِینَ إِمَامًا ٧٤
those who pray, ‘Our Lord, give us joy in our spouses and offspring. Make us good examples to those who are aware of You’
And those who say: “Our Lord! Bestow on us from our wives and our offspring comfort of our eyes, and make us leaders for the pious.”
And those who say: our Lord bestow on us coolness of eyes from our wives and our offspring, and make us unto the God-fearing a pattern
And those who say: "O Lord, give us comfort in our spouses and children, and make us paragons of those who follow the straight path."
They say, “Our Rabb... Grant us partners (or bodies) and children (the fruits of our bodily endeavors) who will cause us joy (Paradise life) and make us leaders worthy of being followed for those who want to be protected.”
those who say, ´Our Lord, give us joy in our wives and children and make us a good example for those who have taqwa´;
And those who say, ‘Our Lord! Grant us comfort in our spouses and descendants, and make us imams of the Godwary.’
And who say: "Our Lord! Grant us that our spouses and offspring may be a means of happiness for us, and enable us to lead others in piety (to become a means of the promotion of piety and virtue)."
And who (in their prayers) say, `Grant that our wives and our children be (a source of) comfort for (our) eyes and make us a model for those who guard against evil.
who say, 'Our Lord, give us refreshment of our wives and seed, and make us a model to the godfearing.
and those who say: “Our Lord, give us delight of the eyes (cheer us up) by our spouses and children, and make us leader of those who are cautious (of God).”
They are the ones who pray, “Our Lord, let our spouses and children (do good deeds and thus) be a source of joy for us. Please keep us in the forefront of the righteous.”
And those who pray, “Our Lord, grant to us spouses and offspring, who will be the comfort of our eyes, and make us leaders of the righteous.
And they are those who say, “Our Lord, grant us in our spouses and our offspring(s) a comfort to the eyes, and make us a good example of the ones who were mindful (of God).”
and those who say, 'Our Lord! grant us from our wives and seed that which may cheer our eyes, and make us models to the pious!
And who submit, “Our Lord, soothe our eyes with our wives and our children, and make us leaders of the pious.”
And those who say, “O Our Lord grant unto us from our spouses and our children such as are coolness of eyes and make us leaders for those who safeguard their own souls.”
And who say, O Lord, grant us of our wives and our offspring such as may be the satisfaction of our eyes; and make us patterns unto those who fear thee
And those who say, "Our Lord! Grant us comfort and cheer from our wives and offspring, and make us models for all those who ward off evil (or to lead the righteous)."
Those who say: 'Lord give us of our wives and children what pleases our eyes and make us leaders to the fearful.
And who say, "O our Lord! give us in our wives and offspring the joy of our eyes, and make us examples to those who fear thee:"
and those who say: “Our Nourisher-Sustainer! Grant us of our consorts and our children the delight of (our) eyes and make us Imam (model, leader or guide) for the righteous.
and those who say: Our Lord! Bestow on us from our spouses and our offspring the comfort of our eyes and make us leaders of the ones who are Godfearing,
[They are] those who pray, “Our Lord, grant us spouses and children who will bring pleasure to our eyes and allow us to be examples for the believers.”
Who pray: "Our Lord! Make our wives and our children to be the comfort of our eyes, and make us leaders of the righteous."
who pray, "Our Lord, bless us with wives and children, who may be the comfort of our eyes, and make us leaders of the righteous. "
And they who say, Our Lord, grant us in our wives and our offspring the joy of our eyes, and make us leaders for those who guard against evil
And those who, when they are reminded through the signs of their Fosterer, do not fall down thereat (as if) deaf and blind.
And who say, "Our Lord! Give us joy in our wives and our children and make us exemplary for the righteous."
And these are the people who submit (before the presence of Allah): ‘O our Lord, grant us coolness of eyes in our wives and our children, and make us leaders of the Godfearing people.
And those who Say: "Our Lord, grant us from our mates and our progeny what will be the comfort of our eyes, and make us role models the righteous."
Andthose who say: "Our Lord, grant us from our mates and our progeny what will be the comfort of our eyes, and make us leaders for the righteous."
And those who say: "Our Lord, grant us from our mates and our progeny what will be the comfort of our eyes, and make us leaders for the righteous."
And those who say: "Our Lord grant/present us from our spouses and our descendants eyes'/sight's delight/satisfaction , and make/put us to the believers (as) an example ."
and who pray “O our Sustainer! Grant that our spouses and our offspring be a joy to our eyes, and cause us to be foremost among those who are conscious of Thee!”
And who say, "Our Lord, bestow upon us from our spouses and offsprings comfort of the eyes, (Literally: the coolness (when)the eyes settle down) and make us an imam (Leader) of the pious."
And who say: Our Lord! Vouchsafe us comfort of our wives and of our offspring, and make us patterns for (all) those who ward off (evil)
They pray, "Lord, let our spouses and children be the delight of our eyes and ourselves examples for the pious ones."
- and those who say, .Our Lord, Give us, from our spouses and our children, comfort of eyes, and make us heads of the God-fearing
And who say: “Our Lord, vouchsafe us the feeling of great pleasure of our wives and of our offspring, and make us an example for the Pious ”( or for those who show honor and reverence for Allâh/ or for those who guard themselves against falling into temptation or sin)
Those who say, "Our Lord, grant us joy and bliss with our wives and children, and make us the models for the righteous (among our progeny to follow)."
And who say: ‘Our Lord, vouchsafe us the feeling of great pleasure of our wives and of our offspring. And make us an example for the Pious’.
h) The worshippers Who invoke Allah to give them wives and progeny who make their eyes speak content and to this effect they pray thus: «we pray and beseech You O Allah, our Creator, to grace us with wives and progeny whom we view with concord and content, and make of us models or exemplars of righteousness inducing imitation by those who lift to You their inward sight
And they say, “Our Lord, grant us joy in our spouses and children, and make us an example for those who are mindful of You.”
˹They are˺ those who pray, “Our Lord! Bless us with ˹pious˺ spouses and offspring who will be the joy of our hearts, and make us models for the righteous.”
And those who say: our Lord, make our partners and offspring pleasing to look at and make us leaders for those who beware (of You).
who say: ‘Lord, give us joy in our wives and children, and make us examples to those who fear You.‘
And they say, "Our Lord, let our spouses and children be a source of joy for us, and keep us in the forefront of the righteous."
and those who say, "Our Lord, give us joy in our spouses and offspring, and make us a good example for those who are ever mindful of You."
and those who say, “Our Lord, give us joy in our spouses and offspring, and make us a good example for those who are ever mindful of You.”
And those who say, “Our Lord, endowed us from our spouses and our offspring, eyes’ coolness and set us up for the pious, Imams (Leaders).”
And those who say: 'O' our Lord! Grant us from our wives and our offspring the joy of our eyes, and make us for the pious ones (their) Imams
and who pray: 'Our Lord! Grant us spouses and offspring who will be a joy to our eyes, and cause us to be foremost among the God- fearing.'
- And who say, "Our Lord! Grant us that our spouses and children be a joy to our eyes (that they excel in character). And make us the foremost among those who walk aright."
And they who say: O our Lord! grant us in our wives and our offspring the joy of our eyes, and make us guides to those who guard (against evil)
And those who say, `Our Lord, grant us of our wives and children the delight of our eyes, and make us a model for the righteous.
and who say, “Our Lord! Grant us comfort in our spouses and our progeny, and make us imams for the reverent,
And those who pray, "Our Lord! Give to us wives and children who will be the comfort of our eyes, and give us (the grace) to lead the righteous."
Those who pray, “Our Lord, from our spouses and offspring, make our eyes delightful, and make us exemplary for the righteous.”
And those who say, 'Our Lord, grant us delight in our spouses and our children, and make us a good example for the righteous.'
And those who say, "Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous."
And those who say, 'Our Lord! Grant us from our spouses and our offspring coolness of eyes, and make us a model for those who fear.'
And those who pray, "Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous."
And those who pray, "Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous."
أُو۟لَـٰۤىِٕكَ یُجۡزَوۡنَ ٱلۡغُرۡفَةَ بِمَا صَبَرُوا۟ وَیُلَقَّوۡنَ فِیهَا تَحِیَّةࣰ وَسَلَـٰمًا ٧٥
These servants will be rewarded with the highest place in Paradise for their steadfastness. There they will be met with greetings and peace
Those will be rewarded with the highest place (in Paradise) because they kept patience. They shall meet with greetings in it and the word of peace.
Those shall be rewarded with the highest apartment, because they persevered. and therein they shall be met with a greeting and salutation
They will be rewarded for their perseverance with lofty mansions in empyrean where they will be received with greetings of peace and salutations
They will be rewarded with mansions (higher states of life) for being patient (against the conditions of the worldly and bodily life)! There they will be greeted with life and salam (the actualization of the forces of the Names).
such people will be repaid for their steadfastness with the Highest Paradise, where they will meet with welcome and with ´Peace´.
Those shall be rewarded with sublime abodes for their patience, and they shall be met there with greetings and ‘Peace,’
Such (illustrious) ones will be rewarded with the loftiest mansion (in Paradise) for their steadfastness (in spite of adversities, for their obedience to God in spite of all persecutions), and they will be met therein with a greeting of welcome and peace
It is such of those who will be rewarded the highest place (in Paradise) for their fortitude and they will be received therein with greeting and salutation of peace
Those shall be recompensed with the highest heaven, for that they endured patiently, and they shall receive therein a greeting and --' Peace!
They will be rewarded with the chambers (in paradise), for they persevered, and they will be met with welcome and peace (and well-being) in it,
They are the ones who will be rewarded by being admitted to the highest place in the Paradise in account of their patience. They will be welcomed with due respect, honor, and peaceful greetings and will live therein forever
Those are the ones who will be rewarded with the highest place in heaven, because of their determination. There they will be met with greetings and peace
Those are awarded the Chamber (in Heaven) for their patience, and are received therein with greetings and peace,
These shall be rewarded with a high place for that they were patient: and they shall meet therein with salutation and peace,
They will be rewarded the highest position in heaven, the recompense of their patience, and they will be welcomed with honour and greetings of peace
It is they who are rewarded with the lofty mansions [in the heaven] for that they were patient and they will be met therein with greetings of life and peace.
These shall be rewarded with the highest apartments in paradise, because they have persevered with constancy; and they shall meet therein with greeting and salutation
These shall be rewarded with a high place for that they were steadfast: and they will meet therein with welcome and peace
Those shall be recompensed with the highest rank for their patience. There they shall receive a greeting, and peace
These shall be rewarded with the High Places of Paradise for their steadfast endurance, and they shall meet therein with - Welcome and Salutation:
Those people will be rewarded with a suite (in Paradise) because they showed patience and greeting and word of peace will be made to descend over them, therein —
those will be given recompense in the highest chambers because they endured patiently. They will be in receipt of greetings and peace,
They are the ones who will be rewarded with the highest place [in Heaven] because of their patient perseverance. Therein, they will be met with greetings and peace.
Such are the ones who will be rewarded with the lofty places in paradise for their patience, wherein they shall be welcomed with greetings and salutations
Such are the people who will be rewarded with high palaces for their fortitude,, wherein they will be welcomed with due respect, honour and salutation
These are rewarded with high places because they are patient, and are met therein with greetings and salutation
And those who say, "Our Fosterer! grant to us through our wives and descendants comfort of the eyes and make us leaders of those who guard (against evil)."
These are the ones who will be rewarded with high position because of their endurance. They will be welcomed therein with greetings and salutations of peace
They will be rewarded with lofty palaces (in Paradise) as recompense for their patience and steadfastness and will be welcomed therein with greetings and salutations of peace
These will be rewarded with a dwelling for what they have been patient for, and they will find in it a greeting and peace
These will be rewarded with a dwelling for what they have been patient for, and they will find in it a greeting and peace
These will be rewarded with a dwelling for what they have been patient for, and they will find in it a greeting and peace.
Those, they are being rewarded/reimbursed the chamber/elevated stage because (of) what they were patient, and they will receive in it a greeting and a greeting/peace
[Such as] these will be rewarded for all their patient endurance [in life] with a high station [in paradise], and will be met therein with a greeting of welcome and peace
Those will be recompensed with the compartment (s) for that they (endured) patiently, and they shall be granted therein a greeting and "Peace!"
They will be awarded the high place forasmuch as they were steadfast, and they will meet therein with welcome and the ward of peace
They will all receive Paradise as their reward for their forbearance and patience, where they will be greeted with, "Peace be with you."
Such people will be rewarded with the high place - because they observed patience - and will be received therein with prayers of their eternal life and peace
Those will be recompensed with the loftiest dwelling for what they endured patiently (in their struggle for the cause of Allâh), and they will be met therein with a salutation of welcome and peace,
Those are the ones who will be rewarded with the exalted places (in paradise) in return for their patient persistence. They shall be greeted with the salutations of peace
Those will be awarded with the loftiest chamber for what they patiently endured (in their struggle in the cause of Allâh). And they will be received therein with a salutation of welcome and peace,
These -with all the above-mentioned attributes combined - are they who are destined to receive the richest reward. They shall occupy the high and mighty region in Paradise -Garden of Eden- the epithet of dignity and great honour. This is in token of their patience, forbearance and endurance. Therein they shall be received with hearty welcome and greeted with the best expressions of good will and shall rest eternally assured of peace and security
They will be rewarded with the loftiest of apartments in Paradise for their patience; they shall be greeted with peace,
It is they who will be rewarded with ˹elevated˺ mansions ˹in Paradise˺ for their perseverance, and will be received with salutations and ˹greetings of˺ peace,
Those will be rewarded a high station on account of their patience and will meet there greetings and peace.
These shall be rewarded for their fortitude with the loftiest abode in Paradise. Therein shall they find a greeting and a welcome
These are the ones who attain Paradise in return for their steadfastness; they are received therein with joyous greetings and peace.
All of them will be awarded the highest paradise for what they patiently endured and they will be received with greetings of peace,
All of them will be awarded the highest paradise for what they patiently endured, and they will be received with greetings of peace
Those recompensed the Chamber with what they have been patience and received therein a greeting and peace.
Those (servants of the Beneficent) shall be rewarded with the high stations (in Paradise) because they were patient, and they shall be met therein with welcome and salutations
These will be rewarded for all their patient endurance [in life] with a high station in heaven, and will be met there with a greeting of welcome and peace,
They, such are these who will be rewarded with a high station of honor for their steadfast commitment (to their Lord). Therein they will be met with salutation and peace
These shall be rewarded with high places because they were patient, and shall be met therein with greetings and salutations
It is such as will be rewarded with lofty chambers in Paradise, because they were steadfast, and they will be received therein with greeting and peace
it is they who shall be rewarded with the lofty abode for having been patient, and they will be met therein with salutations and [greetings of] peace
Those are the ones who will be rewarded with the highest place (in Paradise), because of their patient constancy: Therein they will be met with welcome and with words of peace and respect
These will be rewarded with high stations for their patience, where they will be received with greetings and words of peace.
Those will be awarded the Chamber for their patience, and will be greeted therein with greetings and peace
Those will be awarded the Chamber for what they patiently endured, and they will be received therein with greetings and [words of] peace
Those shall be rewarded with the upper chamber for that they were patient; and they will be granted salutation and peace in it,
Those are the ones who will be rewarded with the highest place in heaven, because of their patient constancy: therein shall they be met with salutations and peace
Those are the ones who will be rewarded with the highest place in heaven, because of their patient constancy: therein shall they be met with salutations and peace
خَـٰلِدِینَ فِیهَاۚ حَسُنَتۡ مُسۡتَقَرࣰّا وَمُقَامࣰا ٧٦
There they will stay- a happy home and resting place
(They shall) abide therein; excellent it is as an abode, and as a place to reside.
Abiders therein: excellent it is as an abode and as a station
And abide there for ever: What an excellent destination and abode
They will abide therein forever... What a blessed station and abode!
They will remain in it timelessly, for ever. What an excellent lodging and abode!
to abide in them [forever], an excellent abode and place
Therein to abide. How good it is as a final station and permanent abode
They will abide therein (for ever). How excellent it is as a lodging place (to rest) and how noble as an abode for permanent stay
Therein they shall dwell forever; fair it is as a lodging-place and an abode
remaining in there forever. It is a good place of stay and a good position.
What an excellent place to live, what an excellent place to rest
Dwelling therein, and how beautiful a home and place of rest
abiding therein—an excellent residence and dwelling place.
to dwell therein for aye; a good abode and station shall it be
They shall abide in it forever; what an excellent abode and place of stay
To abide therein forever. How excellent it is as a place of resting and as a station.
they shall remain in the same for ever: It shall be an excellent abode, and a delightful station
Abiding therein for ever; a happy abode and state
There they shall live for ever; a fine dwelling place, and residence
For ever shall they remain therein: a fair abode and resting-place
(becoming) abiders therein. It became excellent as a place of rest and as an abode
ones who will dwell in it forever. Excellent it is for habitation and as a resting place!
They will dwell therein forever. How beautiful an abode and place of retirement!
They shall live forever in that excellent dwelling and excellent resting place
and wherein they will live for ever: what an excellent abode and what an excellent resting place
Abiding therein. Goodly the abode and the resting-place
Those will be rewarded with high places, because they were patient, and they will be met therein with greetings and peace.
They shall live there forever — the best place to reside in and the best position to be in
They will live therein forever. Those (lofty palaces in Paradise) are the most excellent lodgings and (decent) abodes
In it they will abide, what an excellent dwelling and position
In it they will abide, what an excellent abode and station
In it they will abide, what an excellent abode and station.
Immortally/eternally in it, (it) became a good/beautiful position/settlement and residence
therein to abide: [and] how goodly an abode and [how high] a station
Eternally (abiding) therein; fair it is as a repository and a stationing
Abiding there for ever. Happy is it as abode and station
They will live therein forever, the best abode and place of rest
living in it (the Paradise) for ever. It is best as an abode and as a place to dwell in
Abiding therein. How marvelous it is as a lodging-place and an abode!
They will stay there for ever! An excellent place to stay! An excellent abode
Living therein forever. What a marvelous lodging-place and abode!
Wherein they will have passed through nature to Eternity. How excellent it is for an abode and how excellent it is for a place to settle in
living forever in a lovely home and leisurely place!
staying there forever. What an excellent place to settle and reside!
They will remain there, a good outcome and abode.
and therein shall they abide forever: a pleasant dwelling and a pleasant resting-place
Eternally they abide therein; what a beautiful destiny; what a beautiful abode.
and will live there for eternity. What an excellent home and place of rest.
and will live there for eternity. What a wonderful home and place of rest.
They were immortal therein; it was an excellent settlement place and residence.
Abiding therein; how excellent the abode, and the resting-place
and there they shall abide; how goodly an abode and how high a station;
Therein to abide. What a goodly destiny! And what a high station
Abiding therein; goodly the abode and the resting-place
Abiding therein. Excellent it is as a place of rest and as an abode
abiding therein. What a beautiful dwelling place and station
Living in there— How beautiful a home and place of rest
They will dwell therein forever. What an excellent abode and resting place it is!
Abiding therein forever—it is an excellent residence and destination
Abiding eternally therein. Good is the settlement and residence
To dwell in it forever; a good abode and station.
Dwelling therein;- how beautiful an abode and place of rest
Dwelling therein;- how beautiful an abode and place of rest
قُلۡ مَا یَعۡبَؤُا۟ بِكُمۡ رَبِّی لَوۡلَا دُعَاۤؤُكُمۡۖ فَقَدۡ كَذَّبۡتُمۡ فَسَوۡفَ یَكُونُ لِزَامَۢا ٧٧
[Prophet, tell the disbelievers], ‘What are you to my Lord without your supplication? But since you have written offthe truth as lies, the inevitable will happen.’
Say (O Muhammad to the disbelievers): “My Lord pays no attention to you except for your invocation (to Him). But indeed you have denied (Him), so the punishment will be necessary.”
Say thou: my Lord careth not for you were it not for your prayer. whereas ye have even belied, so presently this denial shall come as the cleaving punishment
Say: "My Lord is not concerned on your account if you do not pray to Him. You have surely done with denying; soon will come the inevitable judgement
Say, “If it wasn’t for your introspection my Rabb would not hold you in esteem! Truly you have denied... Soon you will live the inevitable consequence!”
Say: ´What has My Lord to do with you if you do not call on Him? But you have denied the truth, so punishment is bound to come.´
Say, ‘What store my Lord would set by you were it not for your supplication? But you impugned [me and my advice], so that will continue to haunt you.’
Say: "My Lord would not care for you were it not for your prayer. Now that you have denied (His Message), the inescapable punishment will cleave to you."
Say (to the disbelievers), `My Lord will not hold you to be of any worth if you do not call on Him (in your prayers seeking His protection). Since you cried lies (to the word of God), so you must now encounter a lasting punishment.
Say: 'My Lord esteems you not at all were it not for your prayer, for you have cried lies, and it shall surely be fastened.
Say: “My Lord does not care about you if it was not for your calls. But you have certainly denied (the truth), so there will be an inevitable (punishment).”
Say: “You will be noticed by the Lord, only through your worshipping Him. Now that you have chosen the denial, you will soon have your everlasting punishment.”
Say to the rejecters, “My Lord is not upset by you, if you do not call on Him, but you have indeed rejected Him, so soon will come the inevitable punishment.
Saysg, “What are youpl to my Lord without your calling upon Him? But you have certainly disbelieved, so the inevitable is bound to come.”
Say, 'My Lord cares not for you though you should not call (on Him); and ye have called (the Apostle) a liar, but it shall be (a punishment) which ye cannot shake off.
Say (O dear Prophet Mohammed - peace and blessings be upon him) “You have no value before My Lord if you do not worship Him; so you have denied – therefore the punishment that remains, will occur.”
Say, “Were it not for your supplications, My Lord would not mind you at all but indeed you have belied [Allah’s promise] and in time to come, the punishment would become binding [on you].”
Say, my Lord is not solicitous on your account, if ye do not invoke Him: Ye have already charged his apostle with imposture; but hereafter shall there be a lasting punishment inflicted on you
Say (to the rejecters), "My Lord is not concerned (or uneased) because of you if you call not on Him (in prayer); but you have denied (Him or the Truth), therefore will there be judgment."
Say: 'My Lord cares little for you if it was not for your supplication, indeed you have belied (the Messenger and the Koran) so it (the punishment) will be fastened.
SAY: Not on your account doth my Lord care if ye call not on Him! ye have treated his Apostle as an impostor: but bye and bye a punishment shall cleave to them
Say: “What my Nourisher-Sustainer may care for you, if there is no invokation from you?" In such a case you have surely denied (His Majesty, Mercy and Grace). So (very) soon will appear the natural result (in the form of everlasting punishment). [If a person has Belief in Allah and His Capacities and His Attributes, he must invoke Him specially in periods of crisis and states of trouble — if he does not, he denies his own Belief in Him]
Say: My Lord would not concern Himself with you if it had not been for your supplication, for, surely, you denied so it will be close at hand.
Say [to the scoffers], “My Lord will not bother with you if you do not pray. You have certainly scoffed! Soon the inevitable will come!”
O Muhammad! Say: "My Lord does not care at all if you invoke Him or not. Now that you have rejected His revelations, soon you will face the inevitable punishment."
O Muhammad, tell the people, "MyLord does not care at all if you do not invoke Him. Now that you have denied (His Revelation), you will soon be awarded such a punishment which you will never be able to avoid."
Say: My Lord would not care for you, were it not for your prayer. Now indeed you have rejected, so the punishment will come
They will stay therein, excellent will be the dwelling place/ time for staying.
Say, "Why would my Lord care for you, if you do not pray to and invoke Him? Verily then you have rejected the Truth. So soon shall the inevitable happen!"
Say: ‘My Lord cares little for you if you do not worship (Him). But you have indeed rejected (Him). So now this (denial) will ever endure as a permanent torment (for you).
Say: "My Lord would not care about you except for your imploring. But you have denied, so it will be your destiny."
Say: "My Lord would not care about you except for your imploring. But you have denied, so it will be your destiny.
Say: "My Lord would not care about you except for your imploring. But you have denied, so it will be your destiny."
Say: "My Lord does not care/bother with you, where it not for your call/prayer so you had lied/denied/falsified, so (your punishment) will be (a) necessity/obligation ."
SAY [unto those who believe]: “No weight or value would my Sustainer attach to you were it not for your faith [in Him]!” And say unto those who deny the truth:] “You have indeed given the lie [to God’s message], and in time this [sin] will cleave unto you!”
Say, (To the disbelievers)" In no way would my Lord care for you were it not for your invocation. Yet you have cried lies, so it (Punishment) will eventually be an imposition
Say (O Muhammad, unto the disbelievers): My Lord would not concern Himself with you but for your prayer. But now ye have denied (the Truth), therefor there will be judgment
(Muhammad), say (to the disbeliever) "It does not matter to my Lord whether you worship Him or not. You have rejected His guidance and your punishment is inevitable."
Say (O Prophet), .My Lord will never care about you, if you will not invoke Him. Now since you rejected (the truth), the punishment will be inseparable from you
Say (O’ Muhammad) ""My Lord would not concern Himself with you if it were not for your prayer. Now that you have denied (the Truth), then the punishment is inevitable.
Say (to the unbelievers), "Unless you call my Lord and pray to Him, He would care nothing about you at all. But now, since you have rejected Him the torment will be yours forever."
Say: ‘My Lord would not concern Himself with you if it were not for your supplication. Now that you have voluntarily and consciously denied (the Prophet and the Qur’ān), then the punishment is inevitable.
Say O Muhammad -to the infidels- Allah, my Creator, would not in fact care for you nor attach importance or weight to you had it not been for the few among you who pray and beseech Him for mercy and forgiveness. You have denied the truth and your transgression shall be laid to your charge and you shall have much to answer for
Say: “What are you to My Lord without your prayer?” Since you have denied My messenger, the expected punishment will happen
Say, ˹O Prophet,˺ “You ˹all˺ would not ˹even˺ matter to my Lord were it not for your faith ˹in Him˺. But now you ˹disbelievers˺ have denied ˹the truth˺, so the torment is bound to come.”
Say: my Lord would not pay attention to you but for your prayer, yet you denied, so soon the inevitable will happen.
Say: ‘Little cares my Lord if you do not invoke Him. Now that you have denied His revelations, His punishment is bound to overtake you.‘
Say, "You attain value at my Lord only through your worship. But if you disbelieve, you incur the inevitable consequences."
Say [to unbelievers], "What would my Lord care for you if not for your prayers to Him?" But since you have denied the truth as lies, [punishment] will inevitably befall you.
Say [to unbelievers], “What would my Lord care for you if not for your prayers to Him?” But since you have denied the truth as lies, [punishment] will inevitably befall you.
Say, “My Lord does not care of you, was it not your calling? So, you already falsified it, so it will be obligatory.”
Say (to the disbelievers:) 'My Lord would not esteem you at all were it not for your prayer (unto Him), but you: indeed have belied (the Truth), and soon you shall be (in) the grip (of the inevitable)
Say: 'No weight or value would my Lord attach to you were it not for you calling out [to Him]. You have indeed denied [His message], and in time this [sin] will cleave unto you.'
Say (to the believers, O Prophet), "No value would My Lord attach to you if you did not invite people to Him." (And tell the rejecters), "Since you have indeed denied the Truth, the requital will be stuck to your being forever."
Say: My Lord would not care for you were it not for your prayer; but you have indeed rejected (the truth), so that which shall cleave shall come
Say to the disbelievers, `But for your prayer to Him my Lord would not care for you at all. But now that you have rejected HIS Message, HIS punishment will cleave to you.
Say, “What weight would my Lord give you, were it not for your supplication? But you have denied, and it will be inevitable.
Say (to the disbelievers): “My Lord does not care for you if you do not pray to Him: But you have in fact rejected (Him), and soon will come the inescapable (punishment)!”
Say, “What significance would you hold with my Lord if not for your prayers? You’ve denied, so the inevitable will come.”
Say, 'What are you to my Lord without your prayers? You have denied the truth, and the inevitable will happen.'
Say, "What would my Lord care for you if not for your supplication?" For you [disbelievers] have denied, so your denial is going to be adherent
Say, 'My Lord esteems you not but for your prayer, and verily you have denied, so soon will be an obligation.'
Say (to the Rejecters): "My Lord is not uneasy because of you if ye call not on Him: But ye have indeed rejected (Him), and soon will come the inevitable (punishment)!"
Say (to the Rejecters): "My Lord is not uneasy because of you if ye call not on Him: But ye have indeed rejected (Him), and soon will come the inevitable (punishment)!"