Listen to Full Surah
1
Reference to Moses' History
۞ طسۤۚ تِلۡكَ ءَایَـٰتُ ٱلۡقُرۡءَانِ وَكِتَابࣲ مُّبِینٍ ١
Ta Sin These are the verses of the Quran––a scripture that makes things clear
Ta-Seen. These are Verses of the Qur’an, a clear book;
Ta. Sin. These are the verses of the Qur'an and a Book luminous
TA SIN. THESE are the verses of the Qur'an, and collection of explicit laws
Ta, Sin... These are the signs of the Quran (the knowledge of the reality and sunnatullah) and the signs of a Clear Book (the clearly evident system and order).
Ta Sin. Those are the Signs of the Qur´an and a Clear Book.
Ṭa, Sa«n. These are the signs of the Qur’an and a manifest Book
Ta. Sin. These are the Revelations of the Qur’an, (and) a Book clear in itself and clearly showing the truth
Ta Sin - I am the Benign, the All-Hearing (God). These are the verses of the Qur'an, of the Book that tells the right from the wrong and makes (the truth) manifest
Ta Sin. Those are the signs of the Koran and a Manifest Book
T. S. (Ta. Sin.) These are verses of the Quran, a clear (and clarifying) book,
T.S. You are hereby listening to the words of God Who clearly answers those questions of yours that no one else can answer (Where we are coming from? What is the meaning of life? What will happen to us after death? Etc.) in this Qur’an
Taa, Siin. These are verses of the Quran, a book which makes things clear
Tâ Sîn. Those are the signs of the Recital and an Evident Scripture—
T. S. Those are the signs of the Qur'an and the perspicuous Book
Ta-Seen*; these are verses of the Qur’an and the clear Book. (Alphabets of the Arabic language – Allah, and to whomever he reveals, know their precise meanings.
Ta. Seen. These are signs of the Quran and [signs] of a book that makes things clear.
T.S. These are the signs of the Koran, and of the perspicuous book
TA SIN. These are the verses of the Quran, a book that clarifies
TaSeen. Those are the verses of the Koran, a clear Book
TA. SAD. These are the signs (verses) of the Koran and of the lucid Book
T. S. These (alphabets in this verse are) signs of Al-Quran and Kitab-un-Mobin
^[ S . That are the signs of the Quran and a clear Book,
Ta. Seen. These are the verses of the Qur’an –a Book that clarifies.
Tua Sin. These are verses of the Qur’an, the Glorious Book
Ta´. Sin. These are the verses of the Qur´an and a Clear Book
Benignant, Hearing God! These are the verses of the Qur’an and the Book that makes manifest
Taa Siin. Those are the signs of' the Quran and a book that makes clear,
Ta-seen. These are Verses of the Qur'aan. And it is a Book that makes things clear
Ta, Sin. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.) These are the Verses of the (Holy) Qur’an and an enlightening Book
T'.S. These are the signs of the Quran and a clear Scripture
T'S, these are the signs of the Qur'an and a clear Book
T'S, these are the signs of the Qur'an and a clear Book.
T S , those are the Koran's verses/evidences , and a clear/evident Book
Ta. Sin. THESE ARE MESSAGES of the Qur’an - a divine writ clear in itself and clearly showing the truth
Ta Sin (These are the names of letters of the Arabic alphabet, and only Allah knows their meaning here).Those (Literally: that) are the ayat (Verses, signs) of the Qur'an and an Evident Book
Ta. Sin. These are revelations of the Qur'an and a Scripture that maketh plain
Ta. Sin. These are the verses of the Quran and of the illustrious Boo
Ta Sin . These are the verses of the Qur‘an and an enlightening book
Ta. Si’in!. These are the ‘Verses’ of the 'Qur’ān' and of the genuine Book.
Ta, seen. These are the verses of the Qur´an _ a clear lucid book
Ta. Si’in! These are the Verses of the Qur’ān and the irrefutable Book.
T. (Ta) S. (Seen) the Surah opens with these, introductory letters from the Arabic Alphabet to draw attention to the miracle of the Quran which though written in the people's tongue, cannot be emulated. These are the divinely discoursed verses flowing with the precision and grace symbolic of the Quran, which is the spirit of truth guiding into all truth
Ta Sin. These are the verses of the Quran, a Clear Book,
Ṭâ-Sĩn. These are the verses of the Quran; the clear Book.
Ta Sin. These are the signs of the reading (Qur´an) and a clear book.
Tā‘ sīn. These are the revelations of the Koran, a veritable Book
T. S. These (letters) constitute proofs of the Quran; a profound scripture.
Ta, Seen. These are the verses of the Qur'an, a book that makes everything clear,
In the name of God, the Merciful-to-ll, the Mercy Giver: Ta, Seen. These are the verses of the Qur’an, a book that makes everything clear,
Ta, Seen. These are the Quran’ verses, and an obvious Book.
T?, Seen. These are the verses of the Qur�?n and the Book (that makes things) manifest
Å¢Ä SÄ«n. These are verses of the Qur'Än, a clear, elucidating book;
T.S. Toor-e-Sina, Mount Sinai. (The initiation of Revelation to Moses, and now), These are Messages of the Qur'an, the Book clear in itself and clearly showing the Truth
Ta Sin! These are the verses of the Quran and the Book that makes (things) clea
Ta Sin. These are the verses of the Qur'an and an illuminating Book
?a. Sin. These are the signs of the Quran and a clear Book
Ta Sin: These are the Signs (verses) of the Quran— A Book that makes (things) clear
Ta. Seen. These are the verses of the Quran—a clear and enlightening Scripture.
Ta, Seen. These are the Signs of the Quran—a book that makes things clear
Ta, Seen. These are the verses of the Qur'an and a clear Boo
Ta.Sin. Those are the signs of the Quran and a clear Book;
These are verses of the Qur'an,-a book that makes (things) clear
These are verses of the Qur'an,-a book that makes (things) clear
هُدࣰى وَبُشۡرَىٰ لِلۡمُؤۡمِنِینَ ٢
a guide and joyful news for the believer
a guide, and glad tidings for the believers,
A guidance and glad tidings unto the believers
A guidance and good tidings for the believers
As guidance to the reality and good news for the believers!
It is guidance and good news for the muminun,
a guidance and good news for the faithfu
Guidance and glad tidings for the believers
(It is) a guidance and good tidings to the believers
a guidance, and good tidings unto the believer
a guide and good news for the believers,
This Qur’an will guide the believers through their life and contains good news for them
A guide and good news for the believers
guidance and glad tidings for the believers
a guidance and glad tidings to the believers
A guidance and glad tidings for the believers
A guidance and glad tidings for the believers.
A direction, and good tidings unto the true believers
A guidance and glad tidings to the believers
a guidance and glad tidings to believers
Guidance and glad tidings to the believer
Hudah, and Bushrah for the Believers
a guidance and good tidings for the ones who believe,
[It is] a guide and glad tidings for the believers.
a guide and good news for the believers
a guidance and good tidings for the believer
A guidance and good news for the believers
a guidance and good news for the believers,
It contains guidance and glad tidings for the believers
A guidance and good news for (those) believers
A guide and good news to the believers
A guide and good news to the believers.
A guide and good news to the believers.
Guidance and good news to the believers
a guidance and a glad tiding to the believer
A guidance and good tidings to the believers
A guidance and good tidings for believer
They are glad news and guidance for the believer
a guidance and good news to the believer
(This 'Qur’ān') is a source of inner guidance and spiritual transformation, and joyful news for the ‘Monotheistic Believers'.
A guidance and good news for the believers
(This Qur’ān) is the True Source of Enlightenment and Glad Tidings to those who live a life of Genuine Faith,
It is a guide leading and directing mankind in their course of action, way of life and in the manner of conducting themselves and their affairs besides being joyful tidings to those whose hearts have been impressed with the image of religious and spiritual virtues
a guide and glad tidings for the believers,
˹It is˺ a guide and good news for the believers:
A guidance and good news for the believers.
a guide and joyful tidings to true-believers
A beacon, and good news, for the believers.
a guidance and good news for the believers
a guidance and good news to the believers
A guidance and preach (good tidings) for the believers.
A guidance and glad tidings for the believers
a guidance and joyful tidings to the believers
A Guidance and a glad tiding for the believers (in it)
A guidance and good news for the believers
A guidance and good tidings to those who would believe
a guidance and glad tidings for the believers
A Guide; And glad tiding (news) to the believers—
A guide and good news to the believers.
Guidance and good news for the believers
As guidance and good tidings for the believer
A guidance and glad tidings to the believers,
A guide: and glad tidings for the believers,
A guide: and glad tidings for the believers,
ٱلَّذِینَ یُقِیمُونَ ٱلصَّلَوٰةَ وَیُؤۡتُونَ ٱلزَّكَوٰةَ وَهُم بِٱلۡءَاخِرَةِ هُمۡ یُوقِنُونَ ٣
who keep up the prayer, pay the prescribed alms, and believe firmly in the life to come
those who establish the prayer, give the obligatory charity, and believe with certainty in the Hereafter.
Who establish the prayer and give the poor-rate, and of the Hereafter they are convinced
Who fulfil their devotional obligations, pay the zakat, and believe with certainty in the life to come
Who perform salat (experience ascension [miraj] by turning to Allah) and give from their possessions in order to become purified and refined; it is they who have attained certainty of their immortal life to come.
those who establish salat and pay zakat and are certain about the Next World.
—those who maintain the prayer and pay the zakat, and who are certain of the Hereafter
Who establish the Prayer in conformity with its conditions and pay the Prescribed Purifying Alms, and in the Hereafter they have certainty of faith
Who observe Prayer and (regularly) spend in charity and who are such people as have firm faith in the Hereafter
who perform the prayer, and pay the alms, and have sure faith in the Hereafter
those who perform mandatory prayer and give to mandatory charity and they are certain of the Hereafter.
The believers are those who worship God on regular basis and devote a portion of their incomes/ resources to charity and believe that there is a life after death [and that this earthly life is a short prelude to an everlasting life]
Those who establish prayer, pay their zakat, and have confidence in the hereafter
who establish the prayer and bring the purifying charity and, of the Hereafter, they are certain.
who are steadfast at prayer, and give alms, and of the hereafter are sure
Those who keep the prayer established and pay the charity and are certain of the Hereafter
Those who establish the prayer and give the sanctifying dues while they are certain about the hereafter.
who regularly perform their prayer, and give alms, and firmly believe in the life to come
Who establish regular worship and give regular charity and are sure of the Hereafter
who establish their prayers, and pay the obligatory charity, and are certain of the Everlasting Life
who observe prayer and pay the stated alms, and believe firmly - do they - in the life to come
those who establish As-Salat, and pay-up Az-Zakat, and they, regarding the Hereafter — they feel certainty
those who perform the formal prayer and give the purifying alms so that they of the world to come, they are certain.
[The believers are] those who establish ritual prayers and give in required charity. They also have assurance of the hereafter.
who establish the Salah (prayer) and pay the Zakah (charity) and firmly believe in the hereafter
who establish Prayer and give Zakah, and have firm faith in the Hereafter
Who keep up prayer and pay the poor-rate, and they are sure of the Hereafter
who establish worship (salat) and give charity (zakat) and they are certain of the hereafter.
Those who establish prayer, give Zakaat, and believe in the Hereafter with conviction
Who establish prayer and pay Zakat (the Alms-due), and it is they who believe in the Hereafter (as well)
Those who hold the contact-method, and contribute towards betterment, and regarding the Hereafter they are certain
Those who hold the contact prayer, and contribute towards purification, and regarding the Hereafter they are certain
Those who hold the Connection, and contribute towards purification, and regarding the Hereafter they are certain.
Those who keep up the prayers and give/bring the charity/purification , and they are with the end (other life), they are sure/certain
who are constant in prayer and spend in charity: for it is they, they who in their innermost are certain of the life to come
Who keep up the prayer, and bring the Zakat, (i.e., pay the poor-dues) and they, (always) they, have certitude in the Hereafter
Who establish worship and pay the poor-due and are sure of the Hereafter
who are steadfast in prayer, who pay the religious tax, and who have strong faith in the life hereafter
who establish Salah and pay Zakah and who have faith in the Hereafter
Those who establish the regular Prayer, pay Zakāt and acknowledge the existence of the ‘Hereafter’.
Those who establish ´salat´ and pay ´zakat´. Those who are certain about the life-to-come
Who duly perform the prescribed prayers, who pay the prescribed Zakāt and who have Absolute Faith in Hereafter.
Who engage in the act of worship and give alms -for alms are but the vehicles of prayer- and look at the Hereafter as the most undoubted event
who perform the prayer, give Zakat and believe firmly in the Hereafter.
˹those˺ who establish prayer, pay alms-tax, and have sure faith in the Hereafter.
Those who keep up prayer and give Zakat and are certain about the hereafter.
who attend to their prayers and render the alms levy and firmly believe in the life to come
Who observe the Contact Prayers (Salat), give the obligatory charity (Zakat), and they are, with regard to the Hereafter, absolutely certain.
who perform prayer and give the purifying alms, and are certain of the Hereafter.
who establish prayer, give the purifying alms, and are sure of the Hereafter.
Those who establish the prayers, and give the Zakat, and with the Hereafter they are certain
Those who establish prayer and give Zakat (the poor-rate), and of the Hereafter, they are sure
who attend regularly to prayers and pay their zakÄt, and who firmly believe in the life to come.
Who establish and consolidate the Divine System and set up the Just Economic Order of Zakat. They have conviction in the life to come (that the human "Self" lives on after death, and that all actions meet a just requital)
Who keep up prayer and pay the poor-rate, and of the hereafter, they are sure
Who observe Prayer and pay the Zakat, and have firm faith in the Hereafter
who perform the prayer and give the alms, and of the Hereafter are certain
Those who perform prayers regularly and give charity regularly, and also have (total) belief in the Hereafter
Those who establish prayer, give the purifying charity, and have firm belief in the Hereafter.
Those who observe the prayers, and give charity regularly, and are certain of the Hereafter
Who establish prayer and give zakah, and of the Hereafter they are certain [in faith]
Those who are steadfast in the prayer, and give the alms, and of the hereafter, they are sure.
Those who establish regular prayers and give in regular charity, and also have (full) assurance of the hereafter
Those who establish regular prayers and give in regular charity, and also have (full) assurance of the hereafter
إِنَّ ٱلَّذِینَ لَا یُؤۡمِنُونَ بِٱلۡءَاخِرَةِ زَیَّنَّا لَهُمۡ أَعۡمَـٰلَهُمۡ فَهُمۡ یَعۡمَهُونَ ٤
As for those who do not believe in the life to come, We have made their deeds seem alluring to them, so they wander blindly
Surely, those who don’t believe in the Hereafter, We have made their deeds seem fair to them, so that they wander about blindly.
Verily those who believe not in the Hereafter - fairseeming unto them We have made their works, so that they wander perplexed
We make their deeds attractive to those who do not believe in the Hereafter, so that they may wander in perplexity
As for those who do not believe in their immortal life to come, We have adorned their deeds to them and made it appear (as pleasurable), they falter and wander, blinded (to the reality).
As for those who do not have iman in the Next World. We have made their actions appear good to them and they wander about blindly.
As for those who do not believe in the Hereafter, We have made their deeds seem decorous to them, and so they are bewildered
As for those who do not believe in the Hereafter, We have surely decked out their deeds to be appealing to them (because of their unbelief), and so they wander in anxiety (about their worldly lives with deadened hearts)
(As to those) who do not believe in the Hereafter We had made their deeds (they ought to do) fair-seeming to them, but they wander on aimlessly ( making all sorts of blunders)
Those who believe not in the Hereafter, We have decked out fair for them their works, and they wander blindly
Indeed, those who do not believe in the Hereafter, We beautified their works for them, so they are blindly wandering.
As far as those who do not believe in hereafter, I (God) have doomed them to be pleased with their materialistic beliefs and wonder around like blind people
As for those who do not believe in the hereafter, We have made their deeds acceptable in their eyes, and so they wander about, lost
Indeed, those who do not believe in the Hereafter—We have adorned their deeds for them, so they wander aimlessly;
verily, those who believe not in the hereafter we have made seemly for them their works, and they shall wander blindly on
Those who do not believe in the Hereafter - We have made their deeds seem good to them, so they are astray
Indeed those who do not believe in the hereafter, We have made their deeds seem goodly to them so they wander in the darkness.
As to those who believe not in the life to come, We have prepared their works for them; and they shall be struck with astonishment at their disappointment, when they shall be raised again
Lo!, As for those who believe not in the Hereafter, We have made for them their works fair-seeming, and they shall wander blindly on
As for those who do not believe in the Everlasting Life, We have decorated for them their works, and they wander blindly
As to those who believe not in the life to come, we have made their own doings fair seeming to them, and they are bewildered therein
Verily, those who do not Believe in the Hereafter, We have made their deeds (appear) fair-seeming to them, so they wander about blindly
Truly, as for those who believe not in the world to come, We made their actions appear pleasing to them so that they wander unwilling to see.
As for those who do not believe in the hereafter, We have made their deeds seem pleasing to their eyes. They wander about distracted.
As for those who do not believe in the hereafter, We make their deeds seem fair to them, therefore they blunder about in their folly
As for those who do not believe in the Hereafter, We have made their deeds seem attractive to them so they stumble around in perplexity
Those who believe not in the Hereafter, We make their deeds fair-seeming to them, but they blindly wander on
For those who do not believe in the hereafter, We have certainly made their deeds fair seeming to them, so they blindly wander,
Those indeed who do not believe in the Hereafter — We have made their deeds appear good to them, and so they stumble blindly on
Surely, those who do not believe in the Hereafter, We have made their (evil) deeds appear fascinating (to them). So they wander distracted (in error)
As for those who do not believe in the Hereafter, We have made their work appear pleasing to them, so they walk around blind
As for those who do not believe in the Hereafter, We have made their work appear pleasing to them, so they walk around blind
As for those who do not believe in the Hereafter, We have made their work appear pleasing to them, so they walk around blind.
That those who do not believe with the end (other life), We decorated/beautified for them their deeds , so they are being confused/puzzled
As for those who will not believe in the life to come - behold, goodly have We made their own doings appear unto them, and so they stumble blindly to and fr
Surely the ones who do not believe in the Hereafter, We have adorned for them their deeds, so they are blundering (blindly)
Lo! as for those who believe not in the Hereafter, We have made their works fairseeming unto them so that they are all astray
We have made the deeds of those who do not believe in the life to come, attractive to them and they wander about blindly
As for those who do not believe in the Hereafter, We have made their deeds look beautiful to them. So they are wandering astray
Indeed, those who refuse to admit the truth of the Hereafter, We have beautified their (sinful) deeds in their eyes so that they may continue to wander blindly.
And there are those who do not believe in the afterlife. We make their deeds seem delightful to them. So they just wander about blindly
Regarding those who persistently refuse to acknowledge the existence of the Hereafter, We have made their (iniquitous) deeds appealing to them so that they may continue to wander blindly.
As to those who deny the Hereafter and refuse to admit the truth of Resurrection, they have lost the intuitive recognition and perception of the truth. Acting upon their struggle in defiance of the truth, We have allured them to a brighter present and a happier destiny so that their minds be thrown into confusion and lose sight of the truth until they commit themselves to loss in the maze of error
As for those who don’t believe in the Hereafter, We made their deeds appear attractive to them, so they wander about blindly.
As for those who do not believe in the Hereafter, We have certainly made their ˹evil˺ deeds appealing to them, so they wander blindly.
Those who do not believe in the hereafter, We make their deeds appeal to them, so they get lost.
As for those that deny the life to come, We make their deeds seem fair to them, so that they blindly stray from the right path
Those who do not believe in the Hereafter, we adorn their works in their eyes. Thus, they continue to blunder.
As for those who do not believe in the Hereafter, We have made their deeds seem right in their own eyes, so they will wander blindly.
As for those who do not believe in the Hereafter, We have made their deeds seem right in their own eyes. so that they will wander blindly.
Surely those who are not believing in the Hereafter: We prettified their works for them, so they are confusing blindly.
Verily those who do not believe in the Hereafter, We have made their (ugly) deeds fair-seeming unto them, so they wander bewildered
As for those who will not believe in the life to come, We make their deeds seem fair to them, and so they wander about in distraction.
Those who do not believe in the eternity of the "Self", will obviously deny the continuation of life after death. Our Law makes their deeds of instant gratification pleasing in their eyes and so they keep stumbling blindly to and fro
As to those who do not believe in the hereafter, We have surely made their deeds fair-seeming to them, but they blindly wander on
As to those who believe not in the Hereafter, WE have made their deeds appear beautiful to them, so they wander blindly
Truly those who believe not in the Hereafter, We have made their deeds seem fair unto them, while they wander confused
Verily, for those who do not believe in the Hereafter, We have made their actions pleasing in their eyes; And so they walk around lost without a focus
For those who don’t believe in the Hereafter, We make their deeds appear attractive to them, so they wander aimlessly.
As for those who do not believe in the Hereafter: We made their deeds appear good to them, so they wander aimlessly
Indeed, for those who do not believe in the Hereafter, We have made pleasing to them their deeds, so they wander blindly
Indeed, those who do not believe in the hereafter, We beautified for them their works, so they wander blindly.
As to those who believe not in the Hereafter, We have made their deeds pleasing in their eyes; and so they wander about in distraction
As to those who believe not in the Hereafter, We have made their deeds pleasing in their eyes; and so they wander about in distraction
أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ لَهُمۡ سُوۤءُ ٱلۡعَذَابِ وَهُمۡ فِی ٱلۡءَاخِرَةِ هُمُ ٱلۡأَخۡسَرُونَ ٥
it is they who will have the worst suffering, and will be the ones to lose most in the life to come
They are those for them there will be an evil punishment (in this world). They will be the greatest losers in the Hereafter.
Those are they for whom shall be an evil torment. And in the Hereafter they shall be the greatest losers
They are those who will suffer the worst chastisement in this life, and will be the greatest losers in the life to come
They are the ones who will have the worst suffering! And in the life to come, they will be the greatest losers!
Such people will receive an evil punishment and will be the greatest losers in the Next World.
They are the ones for whom there is a terrible punishment, and they are the ones who will be the biggest losers in the Hereafter
Those are the ones for whom is the worst of punishment (in the world and in the Hereafter), and they will be the greatest losers in the Hereafter (as they will be left with no good deeds forwarded for acceptance)
It is they for whom there awaits a grievous punishment. It is these alone who shall be the greatest losers in the Hereafter
those are they whom an evil chastisement awaits, and they will be the greatest losers in the Hereafter
They are those who will have the bad punishment and they are the worst losers in the Hereafter.
For them there is an awful punishment in reserve and they are among the losers in the Hereafter
For them a terrible penalty is waiting, and in the hereafter, theirs will be the greatest loss
those are the ones for whom is the worst punishment, and in the Hereafter they are the biggest losers.
These are they who shall have an evil torment, and they in the hereafter shall be those who most lose
It is they for whom is the worst punishment, and they will be the greatest losers in the Hereafter
It is they for whom there is the evil of the punishment while it is they who are the biggest losers in the hereafter.
These are they whom an evil punishment awaiteth in this life; and in that which is to come they shall be the greatest losers
These are they who shall have grievous torment, and theirs in the Hereafter shall be the greatest loss
Such are those for whom there is an evil punishment, and in the Everlasting Life are the greatest losers
These are they whom the woe of chastisement awaiteth; and in the next life they shall suffer - yes shall they - greatest loss
They are those: for them is an evil torment. And they, in the Hereafter: they become the greatest losers
Those are those for whom is the dire punishment and they, in the world to come, they are the ones who are the losers.
It is for them that there is a horrible punishment. In the hereafter, they will have the greatest loss.
They are the ones for whom there is an evil punishment, and in the hereafter, they will be the greatest losers
It is they for whom a grievous chastisement lies in store; it is they who shall be the greatest losers in the Hereafter
These are they for whom is an evil chastisement, and in the Hereafter they are the greatest losers
those are the persons for whom there is a severe punishment and in the hereafter they will be the greatest losers.
It is them that the worst of punishment is reserved for. And it is they who shall be the losers in the Hereafter
It is they for whom there is an evil punishment, and it is they who are (the greatest) losers in the Hereafter
They will have the worst retribution, and in the Hereafter they are the biggest losers
They will have the worst retribution, and in the Hereafter they are the biggest losers
They will have the worst retribution, and in the Hereafter they are the biggest losers.
Those are for them the torture's harm/evil , and they are in the end (other life), they are the most losers
It is they whom the worst of suffering awaits: for it is they, they who in the life to come shall be the greatest losers
Those are they for whom is an odious torment, and they, (always) they, are the ones who will be the greatest losers in the Hereafter
Those are they for whom is the worst of punishment, and in the Hereafter they will be the greatest losers
They will suffer the worst kind of torment and will be lost in the life to come
Those are the people who deserve the worst punishment and who are the worst losers in the Hereafter
These are they who shall have an awful chastisement, and in the ‘Hereafter’ they will be the ones who are doomed to eternal perdition.
An evil torment is in store for such people. They are the ones who would be the losers in the afterlife
It is they who will be subjected to the severest punishment. And in the Hereafter, they will be the ones who are doomed to face perdition.
These are they who are destined to the torment laid upon the damned. They are the biggest losers-whose crime has lost them all hope of forgiveness
These people will have the worst punishment, and they shall be the biggest losers in the Hereafter.
It is they who will suffer a dreadful torment, and in the Hereafter they will ˹truly˺ be the greatest losers.
For those is the worst punishment and they will be the losers in the hereafter.
Such are those who shall be grievously punished and in the life to come lose most
It is these who incur the worst retribution, and in the Hereafter, they will be the worst losers.
It is they who will receive the worst punishment, and, in the Hereafter, they are the most failing.
It is they who will receive the worst punishment, and, in the Hereafter, they are the most failing.
Those who are for them the bad of torment, and they in the Hereafter, are the losers.
These are those for whom shall be a grievous chastisement, and in the Hereafter they shall be the greatest losers
These are the ones for whom grievous suffering is in store, and who in the life to come shall be the worst losers.
It is they whom the worst suffering awaits, and they will be the greatest losers in the Hereafter
These are they who shall have an evil punishment, and in the hereafter they shall be the greatest losers
It is they who shall have a grievous torment, and they alone it is who shall be the greatest losers in the hereafter
It is they who shall have a terrible punishment, and in the Hereafter it is they who are the greatest losers
These are they for whom lies a painful penalty: And their loss will be greatest in the Hereafter
These will suffer the worst punishment, and in the Hereafter, they will be the most significant losers.
It is they who will receive the grievous punishment—and in the Hereafter they will be the greatest losers
Those are the ones for whom there will be the worst of punishment, and in the Hereafter they are the greatest losers
Those are the ones who for them is the evil of punishment, and they in the hereafter, they are the greatest losers.
Such are they for whom a grievous Penalty is (waiting); and in the Hereafter theirs will be the greatest loss
Such are they for whom a grievous Penalty is (waiting); and in the Hereafter theirs will be the greatest loss
وَإِنَّكَ لَتُلَقَّى ٱلۡقُرۡءَانَ مِن لَّدُنۡ حَكِیمٍ عَلِیمٍ ٦
You [Prophet] receive the Quran from One who is all wise, all knowing
And surely, you (O Muhammad) are being taught the Qur’an from the One Who is All-Wise, All-Knower.
And verily thou art receiving the Qur'an)from before the Wise, the Knowing
You have been conveyed the Qur'an from One all-wise and all-knowing
You (through your consciousness) have certainly received this Quran from the ladun (the potential of Names in your essence) of One who is Hakim and Aleem.
You receive the Qur´an directly from One who is All-Wise, All-Knowing.
Indeed you receive the Qur’an from One who is all-wise, all-knowing
And to you (O Messenger) the Qur’an is being conveyed from the Presence of One All-Wise, All-Knowing
And as a matter of fact you are being made to learn the Qur'an from the presence of the All-Wise, the All-Knowing (God)
Thou receivest the Koran from One All-wise, All-knowing
And you certainly receive the Quran from (the One Who is) wise and knowledgeable.
Mohammad, indeed you are receiving these verses from the Lord Whose is the Wisest and Knows Everything
As for you, the Quran is bestowed upon you from the presence of One Who is Wise and All Knowing
And indeed, yousg are surely receiving the Recital from One who is All-Wise, All-Knowing.
Verily, thou dost meet with this Qur'an from the wise, the knowing One
And indeed you (O dear Prophet Mohammed - peace and blessings be upon him), are taught the Qur’an from the Wise, the All Knowing
And truly you [O Muhammad] have indeed received the Quran from the presence of One who is All-wise, All-knowing.
Thou hast certainly received the Koran from the presence of a wise, a knowing God
Verily, you receive this Quran from the presence of the Wise, the All-knowing One
You have received the Koran from the Wise, the Knower
But thou hast certainly received the Koran from the Wise, the Knowing
And verily you: indeed, you are being bestowed Al-Quran from the Presence of All-Wise, All-Knowing
And, truly, thee, thou art in receipt of the Quran, that which proceeds from the Presence, Wise, Knowing.
Truly, you receive the Qur’an from the presence of the Perfectly Wise, the All-knowing.
And O Muhammad, most surely you are receiving this Qur’an from the One Who is wise and All-Knowing
As for you, (O Muhammad), you are receiving the Qur´an from the Most Wise, the All-Knowing
And thou art surely made to receive the Qur’an from the Wise, the Knowing
And you are certainly made to receive the Quran from the Wise, the Knowing.
And, indeed, you (singular) are made to receive this Qur'aan from One who is Wise, Knowledgeable
And surely, you are being taught (this) Qur’an from the All-Wise, All-Knowing (Lord)
And you are receiving the Quran from One who is Wise, Knowledgeable
And you are receiving the Qur'an from One who is Wise, Knowledgeable.
And you are receiving the Qur'an from One who is Wise, Knowledgeable.
And that you are made to receive/meet/find (E) the Koran from at (a) wise/judicious, knowledgeable
But [as for thee, O believer,] verily, thou hast received this Qur’an out of the grace of One who is wise, all-knowing
And surely you indeed are granted (Literally: you are made to keep receiving) the Qur'an from very close to The Ever-Wise, The Ever-Knowing
Lo! as for thee (Muhammad), thou verily receivest the Qur'an from the presence of One Wise, Aware
(Muhammad), you have certainly received the Quran from the All-wise and All-knowing One
Indeed you are being given the Qur‘an by a Wise, Knowledgeable Being
Surely, you, (O’ ‘Muhammad’), are receiving this ( Glorious) 'Qur’ān' from the One, (who is) All-Wise, All-Knowing.
Indeed, you are definitely receiving this Qur´an from the Wise, the Knowledgeable
And truly you are receiving this Qur’ān from the presence of One who is All-Wise, All-Knowing.
And you -Muhammad, the chosen recipient- do receive the Quran, sent down to you, from its prime Source, The Originator of all knowledge, Who is Hakimun (the Source of wisdom and wise mysterious dispensation,) and 'Alimun (the Omniscient)
But you have received the Quran from the Wise, All-Knowing
And indeed, you ˹O Prophet˺ are receiving the Quran from the One ˹Who is˺ All-Wise, All-Knowing.
And you have received the Qur´an from One wise and knowing.
You have surely received the Koran from Himself, from Him who is wise and all-knowing
Surely, you are receiving the Quran from a Most Wise, Omniscient.
You have received the Qur'an from the Grace of the All-Wise and All-Knowing.
You have received the Qur’an from the Grace of the All-Wise and All-Knowing.
And surely you are receiving the Quran from the presence of who is Wise, Knowledgeable.
And most surely you receive the Qur�?n from One All-Wise, All-Knowing
Most certainly, you receive the Qur'Än out of the grace of One who is Wise, All- Knowing.
Surely, you are receiving the Qur'an from the Presence of One Wise, Aware
And most surely you are made to receive the Quran from the Wise, the Knowing Allah
Verily, thou receivest the Qur'an from the One Wise, All-Knowing
Truly thou dost receive the Quran from the Presence of One who is Wise, Knowing
And verily, you (O Prophet!), the Quran is granted upon you from the One, All Wise (Hakeem), All Knowing (Aleem)
You are receiving the Quran from the One who is All-Wise, All-Knowing.
You are receiving the Quran from an All-Wise, All-Knowing
And indeed, [O Muhammad], you receive the Qur'an from one Wise and Knowing
And indeed, you surely receive the Quran from one wise, knowing.
As to thee, the Qur'an is bestowed upon thee from the presence of one who is wise and all-knowing
As to thee, the Qur'an is bestowed upon thee from the presence of one who is wise and all-knowing
إِذۡ قَالَ مُوسَىٰ لِأَهۡلِهِۦۤ إِنِّیۤ ءَانَسۡتُ نَارࣰا سَءَاتِیكُم مِّنۡهَا بِخَبَرٍ أَوۡ ءَاتِیكُم بِشِهَابࣲ قَبَسࣲ لَّعَلَّكُمۡ تَصۡطَلُونَ ٧
Moses said to his family, ‘I have seen a fire. I will bring you news from there, or a burning stick for you to warm yourselves.’
(Remember) when Moses said to his family: “Surely! I have seen a fire, I will bring you some information from it, or I will bring you a burning brand so that you may warm yourselves.”
Recall what time Musa said unto his household: verily I perceive a fire afar; I shall forthwith bring you tidings thereof, or bring unto you a brand lighted therefrom, haply ye may warm yourselves
(Remember) when Moses said to his family: "I see a fire. I shall bring you news from it, or bring an ember that you may warm yourselves."
When Moses said to his people, “I have perceived a fire... I will either bring news from it or a burning ember with which you can warm yourselves.”
When Musa said to his people, ´I can make out a fire. I will bring you news from it or at least a burning brand so that hopefully you will be able to warm yourselves.´
When Moses said to his family, ‘Indeed I descry a fire! I will bring you some news from it, or bring you a firebrand so that you may warm yourselves.’
(Remember and recount to them) when Moses (while traveling in the desert saw a fire and) said to his family: "I perceive a fire far off. (Wait here,) I will bring you from there some information (about where we are and the way we should take), or bring you at least a burning brand so that you may (kindle a fire and) warm yourselves."
(Recall) when Moses said to his companions, `Surely I see with feelings of warmth, of love, something like a fire. I will soon bring you some important information from there or at least bring you a flaming brand so that you may warm yourselves.
When Moses said to his people 'I observe a fire, and will bring you news of it, or I will bring you a flaming brand, that haply you shall warm yourselves.
(Remember) when Moses said to his family: “I noticed a fire, I am going to bring some news from it, or I bring a burning stick of it so that you may warm yourselves.”
Once, out in the desert, Moses saw the flames of a fire afar. He said to his folk: “Wait for me so that I go and see what it is all about and perhaps bring some fire to warm you up.”
Behold, Moses said to his family, “I perceive a fire, soon I will bring you from there some knowledge, or I will bring you a burning brand to light our fuel, so that you may warn yourselves
Recall when Moses said to his family, “I have surely glimpsed a fire. I will bring you some news from it, or bring you a firebrand, a borrowed flame, that you may warm yourselves.”
When Moses said to his people, 'Verily, I perceive a fire, I will bring you therefrom news; or I will bring you a burning brand; haply ye may be warned.
(Remember) when Moosa said to his wife, “I have sighted a fire; I will soon bring its news to you, or bring for you an ember from it so that you may warm yourselves.”
When Moses said to his family, “I have indeed perceived a fire and I will soon bring you from it a news [about the way] or I will bring you a burning brand so that you perhaps may warm yourselves.”
Remember when Moses said unto his family, verily I perceive fire: I will bring you tidings thereof, or I will bring you a lighted brand, that ye may be warmed
(Remember) When Moses said to his people, "Verily, I perceive a fire, I will bring you there from news; or I will bring you a burning brand that you may be warmed."
When Moses said to his household: 'Indeed, I can see a fire far away. I will go and bring you news of it or I will bring you a lighted flame so that you can warm yourselves.
Bear in mind when Moses said to his family, "I have perceived a fire; I will bring you tidings from it, or will bring you a blazing brand, that ye may warm you."
(Bring to mind) when Musa said to his family: “Verily, I have noticed a fire, soon I will approach you therefrom with some information or I come to you with a burning brand so that you may warm yourself.”
Mention when Moses said to his people: Truly, I, I observed a fire! I will bring you news from it or I will approach you with a flaming firebrand so that perhaps you would warm yourselves.
Moses said to his family, “Verily, I have seen a fire [in the distance]. I will bring from it some information, or I will bring you a burning branch so you may warm yourselves.”
Relate to them the story of Moses, when he said to his family: "I have seen a fire; soon I may either bring you some information from there or a lighted torch to warm yourselves with."
(Recount to them) when Moses said to his family: "I perceive something like fire: soon will I bring to you some information from there, or I will bring you a burning brand that you may warm yourselves."
When Moses said to his family: Surely I see a fire; I will bring you news thence, or bring you therefrom a burning brand, so that you may warm yourselves
When Musa said to his family, "I perceive a fire, I will bring information to you from it or I will come to you with a flaming and burning brand, so that you may warm yourselves."
When Moses said to his family, "I do indeed see a fire. I shall bring you from there some information, or bring you a burning brand so that you warm yourselves therewith."
(Recall that incident) when Musa (Moses) said to his wife: ‘I have seen a fire (or I have perceived a flash of love and liking in the fire). Soon I shall bring you some news from it (for which we have been wandering in deserts and forests since long), or I shall bring (you also from there) some burning brand so that you (too) may feel the burn (of its heat).
And Moses said to his family: "I have seen a fire, I will bring you from there some news or I will bring you a burning piece so that you may be warmed."
And Moses said to his family: "I have seen a fire, I will bring you from there some news or I will bring you a burning piece so that you may be warmed.
And Moses said to his family: "I have seen a fire, I will bring you from there some news or I will bring you a burning piece so that you may be warmed."
When/if Moses said to his family/relation : "That I, I perceived/saw a fire, I will come to you from it with a news/information , or I come to you with a flame flame/torch , maybe/perhaps you warm (yourselves)"
Lo! [While lost in the desert,] Moses said to his family: “Behold, I perceive a fire [far away]; I may bring you from there some tiding [as to which way we are to pursue], or bring you [at least] a burning brand so that you might warm yourselves.”
As Musa (Moses) said to his family, "Surely I perceive a fire. Soon I will come up to you with news of it, or come up to you with a flaming brand that possibly you would warm yourselves."
(Remember) when Moses said unto his household: Lo! I spy afar off a fire; I will bring you tidings thence, or bring to you a borrowed flame that ye may warm yourselves
Moses said to his family, "I have seen some fire. I shall bring you some news about it or some fire so that you can warmyourselves"
(Remember) when Musa said to his family, .I have noticed a fire. I shall bring to you some news from it, or bring to you a live ember, so that you may warm yourselves
(Mention) when ‘Moses’ said unto his family: "Surely I see a fire. I will bring you news thence, or I will bring you a burning torch, so that you may warm yourselves.
(Remember) when Musa said to his family, "I notice a fire at a distance. I will get you some information from there, or (at least) get you a live coal so you may stay warm."
And (mention) when Moses said to his family: "Surely I see in the distance a fire, I will go and bring you news from there, or I will bring you a burning torch so that you may warm yourselves.
Mussa said to his family: I have just seen a fire, you stay here, I might be able to fetch you some information relative to the direction we pursue or fetch you a brand from the burning wood to kindle a fire to warm you up
Remember when Musa said to his wife, “I’ve seen a fire. I will bring you some news from there, or fetch you a burning coal so you can warm yourself.”
˹Remember˺ when Moses said to his family, “I have spotted a fire. I will either bring you some directions from there, or a burning torch so you may warm yourselves.”
When Musa (Moses) said to his family: I noticed a fire, I will bring you news from there or will bring you a glowing ember so you can warm yourselves.
Tell of Moses, who said to his people: ‘I can descry a fire. I will go and bring you news and a lighted torch to warm yourselves with.‘
Recall that Moses said to his family, "I see a fire; let me bring you news therefrom, or a torch to warm you."
[Mention] when Moses said to his family, "I think I see a fire. I will bring you information or will bring you a burning torch that you may warm yourselves."
[Mention] when Moses said to his family, “I think I see a fire. I will bring you information or will bring you a burning torch that you may warm yourselves.”
When Moses said for his family, “I have familiarized a fire. I will bring you news from it; or bring you a burning flame, perhaps you may warm up.”
(Remember) When Moses said unto his family: �Verily I perceive a fire; soon will I bring you news of it, or I will bring you a flaming brand, that you warm yourselves
Moses said to his family: 'I perceive a fire. I will bring you from there some information, or else, I will bring you a burning brand so that you may warm yourselves.'
(Moses was also given a clear book. When he and his family were in a cold and dark valley), Moses said, "Behold, I see a fire. I may bring you news from there (about our location). Or bring you a burning torch so that you might warm yourselves." (28:29)
When Musa said to his family: Surely I see fire; I will bring to you from it some news, or I will bring to you therefrom a burning firebrand so that you may warm yourselves
Call to mind when Moses said to his family, `I perceive a fire. I will bring you from there some news of great import, or I will bring you a flaming brand that you may warm yourselves.
[Remember] when Moses said unto his family, “Verily, I perceive a fire. I shall bring you some news therefrom, or a brand, that haply you may warm yourselves.
(Remember) when Musa (Moses) said to his household: "Surely, I see a fire; Soon I will bring you some news from there, or I will bring you a burning piece to light our (own fire) fuel, so that you may warm yourselves."
When Moses said to his family, “I noticed a fire. I will bring you news from it, or a burning torch to warm yourselves.”
When Moses said to his family, 'I have glimpsed a fire. I will bring you some news from it; or bring you a firebrand, that you may warm yourselves.'
[Mention] when Moses said to his family, "Indeed, I have perceived a fire. I will bring you from there information or will bring you a burning torch that you may warm yourselves."
When Moses said to his family, 'Indeed, I perceive a fire, I will bring you news from it or I will bring you a burning firebrand; perhaps you may warm yourselves.'
Behold! Moses said to his family: "I perceive a fire; soon will I bring you from there some information, or I will bring you a burning brand to light our fuel, that ye may warn yourselves
Behold! Moses said to his family: "I perceive a fire; soon will I bring you from there some information, or I will bring you a burning brand to light our fuel, that ye may warm yourselves
فَلَمَّا جَاۤءَهَا نُودِیَ أَنۢ بُورِكَ مَن فِی ٱلنَّارِ وَمَنۡ حَوۡلَهَا وَسُبۡحَـٰنَ ٱللَّهِ رَبِّ ٱلۡعَـٰلَمِینَ ٨
When he reached the fire, a voice called: ‘Blessed is the person near this fireand those around it; may God be exalted, the Lord of the Worlds
But when he came to it, he was called (by a voice) that: “Blessed is (Allah) Who is in the fire, and whoever is around it! And glory be to Allah, the Lord of the worlds.
Then when he came unto it, he was cried unto Thus; Blest is whosoever is in the fire and whosoever is around it; and hallowed be Allah, the Lord of the Worlds
But when he reached it, a voice called out: "Blessed is He who is in the fire and all around it. Praised be God, the Lord of all the worlds
When (Moses) came to (the fire), he perceived a voice, “Blessed is the one in that fire and the one near it! Allah the Subhan is the Rabb of the worlds!”
But when he reached it, a voice called out to him, ´Blessed be Him who is in the Fire and all who are around it. Glory be to Allah, the Lord of all the worlds!
So when he came to it, he was called: ‘Blessed is He who is in the fire and who is [as well] around it, and immaculate is Allah, the Lord of all the worlds!’
When he came to it, he was called: "Blessed is he who is at the fire and those who are around it; and All-Glorified is God (above having any resemblance with the created), the Lord of the worlds
So when he came (close) to it (- the fire) he was called by a voice, `Blessed be he who is in quest of the fire (of Divine light) and blessed are those around this (place of the fire), Holy is Allah, the Lord of the worlds
So, when he came to it, he was called: 'Blessed is he who is in the fire, and he who is about it. Glory be to God, the Lord of all Being
So, when he got to it, he was called: “Blessed is He who is in the fire and anyone around it, and glory to God, the Lord of humankind,
When he reached there, he heard a voice coming from the fire and surroundings: “Glory to the Lord of the universe.”
But when he came to the fire, a voice was heard, “Blessed are those in the fire and those around it, and glory be to God, Evolver of all the worlds
Then when he reached it, he was called: “Blessed is whoever is in the fire and whoever is around it, and Highly Exalted is Allah, Lord of all realms.
But when he came to it he was called to, 'Blessed be He who is in the fire, and he who is about it! and celebrated be the praises of God, the Lord of the Worlds
So when he reached it, it was proclaimed, “Blessed is he who is in the location of the fire (Moosa) and those who are close to it (the angels); and Purity is to Allah, the Lord Of The Creation.”
And when he came over to it, he was called that, “Blessed be the one in the fire and those around it and glory be to Allah, Lord of the worlds.
And when he was come near unto it, a voice cried unto him, saying, blessed be He who is in the fire, and whoever is about it; and praise be unto God, the Lord of all creatures
27:8 But when he reached it he was called, with the words, "Blessed is He Who is in the Fire, and He Who is round about it! And glorified be Allah, the Lord of the Worlds
And when he came near it he was called: 'Blessed be who is (Moses) in the fire and (the angels) who are around it! Exaltations to Allah, Lord of the Worlds
And when he came to it, he was called to, "Blessed, He who is in the fire, and He who is about it; and glory be to God, the Lord of the worlds
So when he came to it he was called that: “Blessed has been made that whosoever is in the ‘fire’, and who is in its precincts. And glorified be Allah, the Nourisher-Sustainer to the worlds
But when he drew near it, it was proclaimed that: Blessed be He Who is in the fire and Who is around it, and glory be to God, the Lord of the worlds.
When he came to (the fire), however, there was a voice: “Blessed is He who is in the fire and those around it. Glory to Allah, the Lord of the Worlds!
When he came to it, a voice called out to him: "Blessed be He Who is in this fire and all around it! Glory be to Allah the Lord of the Worlds
But when Moses came to the fire, a call was sounded: "Blessed is He Who is in the fire and whatever is around it. Glory be to Allah, the Sustainer of all in the Universe
So when he came to it, a voice issued, saying: Blessed is he who is in search of fire and those around it. And glory be to Allah, the Lord of the worlds
So when he came to it, a voice was heard that, "Blessed is whoever is in the fire and whoever is around it and glory be to Allah the Fosterer of the worlds.
Then, when he came to it, he was called out and told, "Blessed is all that is in the fire and around it! And glory to Allah, Lord of the worlds!"
So when he neared it, a call was given: ‘Blessed is He Who is (luminously unveiling His veil of Light) in this fire, and (also) he who is around it (in the reflection of the theophanies of Allah’s Light). And Allah is Holy (and Glorified, High above any resemblance and physical manifestation), the Lord of all the worlds
So when he came to it he was called: "Blessed is the One at the fire and whoever is around it, and glory be to God, the Lord of the worlds."
So when he came to it he was called: "Blessed is the One at the fire and whoever is around it, and glory to God, Lord of the worlds.
So when he came to it he was called: "Blessed is the One at the fire and whoever is around it, and glory to God, Lord of the worlds."
So when he came to it, (it) was called: "That is/was blessed who is in the fire/mark and who (is) around/surrounding it, and God's praise/glory (is) to the nations all together's/(universe's) Lord
But when he came close to it, a call was sounded: “Blessed are all who are within [reach of] this fire, and all who are near it! And limitless in His glory is God, the Sustainer of all the worlds!”
So, as soon as he came to it, he was called out (that): "Blessed are they who are in the fire, and they who are around it, and All Extolment be to Allah, The Lord of the worlds
But when he reached it, he was called, saying: Blessed is Whosoever is in the fire and Whosoever is round about it! And Glorified be Allah, the Lord of the Worlds
When he approached the fire, he was told, "Blessed is the one in the fire and those around it. All glory belongs to God, the Lord of the Universe
So when he came to it, he was called: .Blessed is the one who is in the fire and the one who is around it. And pure is Allah, the Lord of the worlds
As soon as he reached it, he was called: “Blessed is whosoever is in the fire, and whosoever is round it! Glory be to Allâh, the Lord of all the worlds!
And when he got there a voice rang out, "Blessed is the One in the fire and all around it. Exalted is Allah, the Lord of the universe!"
As soon as he reached it, he was called: “Blessed is whosoever is in the fire, and whosoever is round it! All Glory Be To Allâh, the Lord of all the beings!
And when he reached the destined spot, he was called to and was told: "Blessed be those who are in the fire and those around, and extolled are the glorious attributes of Allah, The Creator of the worlds, the visible and the invisible, past, present and those to come."
When he reached there, a voice called out: “Blessed is Whoever is veiled by the fire and whoever is close to it. Glory be to Allah, the Lord of the worlds!
But when he came to it, he was called ˹by Allah˺, “Blessed is the one at the fire, and whoever is around it! Glory be to Allah, the Lord of all worlds.
Then when he reached it, he was called: blessed is who is in the fire and who surrounds it and glorified is Allah, the Lord of all worlds.
And when he came near, a voice called out to him: ‘Blessed be He who is in the fire and all around it! Glory to God, Lord of the Universe
When he came to it, he was called: "Blessed is the One (who is speaking from) within the fire, and those around it." Glory be to GOD, Lord of the universe.
But when he reached it, a voice called to him: "Blessed is He who is in the fire and whoever is around it. And may God be exalted in His Glory, the Lord of the Worlds.
But when he reached it, a voice called to him: “Blessed is He who is in the fire and whoever is around it. And may God be exalted in His Glory, the Lord of the Worlds .
So, when he came to it, he was called, that: “Blessed who is in the fire, and who is around it, and glorified is Allah, The Worlds' Lord.
So when he came to it, a voice was heard: �Blessed is whoever is in the fire and whoever is about it, and Glory be to Allah, the Lord of the World
But when he came close to it, he was addressed: 'Blessed are those in the fire and those around it! And limitless in His glory is God, the Lord of all the worlds.'
But when he came close to it, he was called, "Blessed are all who are in and near the Light! And Exalted is Allah, Lord of the Worlds." (See (9:32) for the allegory of Fire + Light = Divine Guidance. (7:137), (28:30))
So when he came to it a voice was uttered saying: Blessed is Whoever is in the fire and whatever is about it; and glory be to Allah, the Lord of the worlds
So when he came to it, he was called by a voice, `Blessed is he who is in the fire and also those around it, and glorified be ALLAH, the Lord of the worlds
Then when he came to it, a call came unto him, “Blessed is the One in the fire, and the one around it. And glory be to God, Lord of the worlds
But when he came to the (fire), he was called: "Those in the fire and those around are blessed: And Glory to Allah, the Lord of the Worlds (Rub-ul-'Ala'meen)
As he approached it, he was called, “Blessed is He who is at the fire, and he who is around it, and glory be to God, the Lord of the worlds.
Then, when he reached it, he was called: 'Blessed is He who is within the fire, and He who is around it, and glorified be God, Lord of the Worlds
But when he came to it, he was called, "Blessed is whoever is at the fire and whoever is around it. And exalted is Allah , Lord of the worlds
But when he came to it, he was called, 'Blessed is whoever is in the fire, and whoever is around it. And glory be to God, the Lord of the worlds.
But when he came to the (fire), a voice was heard: "Blessed are those in the fire and those around: and glory to God, the Lord of the worlds
But when he came to the (fire), a voice was heard: "Blessed are those in the fire and those around: and glory to Allah, the Lord of the worlds
یَـٰمُوسَىٰۤ إِنَّهُۥۤ أَنَا ٱللَّهُ ٱلۡعَزِیزُ ٱلۡحَكِیمُ ٩
Moses, I am God, the Mighty, the Wise
O Moses! Surely! It is I, Allah, the All-Mighty, the All-Wise.
O Musa! verily it is I, Allah, the Mighty the Wise
O Moses, I am that God, the mighty and all-wise
“O Moses! Indeed, I am Allah, the One who is Aziz and Hakim!”
Musa, I am Allah, the Almighty, the All-Wise.
‘O Moses! Indeed I am Allah, the All-mighty, the All-wise.’
"O Moses! It is I, God, the All-Glorious with irresistible might, the All-Wise
`O Moses! the fact is that I am Allah, the All-Mighty, the All-Wise
Moses, behold, it is I, God, the All-mighty, the All-wise
Moses, indeed it is I, God, the powerful, the wise.
“O’ Moses, I am God, the Almighty, and the Most Wise.”
“O Moses, indeed I am God, the Exalted in Might, the Wise
O Moses, it is indeed I, Allah, the Almighty, the All-Wise.
O Moses! verily, I am God, the mighty, wise
“O Moosa, I am indeed, in truth, Allah the Almighty, the Wise.”
O Moses! Truly that is I, Allah, The All-mighty, The All-wise.
O Moses, verily I am God, the mighty, the wise
"O Moses! Verily, I am Allah, the Mighty, the Wise
Moses, it is I, Allah, the Almighty, the Wise
O Moses! verily, I am God, the Mighty, the Wise
O Musa! Verily, it is I, Allah, the All-Mighty, the All-Wise
O Moses! Truly, I alone am God, The Almighty, The Wise.
“O Moses, truly I am Allah, the Victorious, the Perfectly Wise.
O Moses, this is Me, Allah, the All-Mighty, the Wise
O Moses, verily this is Me, Allah, the All-Mighty, the All-Wise
O Moses, surely I am Allah, the Mighty, the Wise
O Musa ! I am Allah, the Mighty, the Wise.
"O Moses! It is indeed Me, Allah — the Almighty, the Wise!"
O Musa (Moses)! It is I, Allah (Unveiling My Light), Almighty, All-Wise
"O Moses, it is I God, the Noble, the Wise."
"O Moses, it is I God, the Noble, the Wise."
O Moses, it is I, God, the Noble, the Wise.
You Moses, that it truly is I, God, the glorious/mighty , the wise/judicious
[And God spoke thus:] “O Moses! Verily I alone am God, the Almighty, the Wise!”
O Musa, surely I, Ever I, am Allah, The Ever-Mighty, The Ever-Wise
O Moses! Lo! it is I, Allah, the Mighty, the Wise
Moses, I am God, the Majestic and All-wise
O Musa, the fact is that I AM ALLAH, the Mighty, the Wise
O’ ‘Moses’! Indeed, it is I, Allâh, the All-Mighty, the All-Wise.
"Oh Musa! This is I, Allah, the most Powerful and the Wisest."
O’ Moses! Most assuredly, it is I, Allâh, the Almighty, the All-Wise.
"O Mussa," the voice continued, "I am Allah and it is only I, AL-Aziz (the Almighty), AL-Hakim (the Source of wisdom and wise mysterious dispensations)."
Musa, it is I, Allah, the Almighty, the Wise,
O Moses! It is truly I. I am Allah—the Almighty, All-Wise.
Oh Musa (Moses), I am Allah the mighty and wise.
Moses, I am God, the Almighty, the Wise One
"O Moses, this is Me, GOD, the Almighty, Most Wise.
Moses, It is I-God, the Almighty, the Wise"
Moses, It is I-God, the Revered, the Wise”
O Moses, surely, I am, Allah, Al-Aaziz (The Almighty), Al-Hakeem (The Wise).
O� Moses! Verily, I am Allah, The Mighty, The Wise
'Moses! Truly, I am alone God, the Almighty, the Wise!
"O Moses! It is I, Allah, the Almighty, the Wise."
O Musa! surely I am Allah, the Mighty, the Wise
`O Moses, verily, I am ALLAH, the Mighty, the Wise
O Moses! Verily, it is I, God, the Mighty, the Wise!
"O Musa (Moses)! Surely, I am Allah, the Supreme in Might (Al-Aziz), the Wise! (Al-Hakeem)..
O Moses, it is I, God, the Almighty, the All-Wise.
O Moses, it is I, God, the Almighty, the Wise
O Moses, indeed it is I - Allah , the Exalted in Might, the Wise."
O Moses! Indeed, I am God, the Mighty, the Wise.
"O Moses! verily, I am God, the exalted in might, the wise!...
"O Moses! verily, I am Allah, the exalted in might, the wise!...
وَأَلۡقِ عَصَاكَۚ فَلَمَّا رَءَاهَا تَهۡتَزُّ كَأَنَّهَا جَاۤنࣱّ وَلَّىٰ مُدۡبِرࣰا وَلَمۡ یُعَقِّبۡۚ یَـٰمُوسَىٰ لَا تَخَفۡ إِنِّی لَا یَخَافُ لَدَیَّ ٱلۡمُرۡسَلُونَ ١٠
Throw down your staff,’ but when he saw it moving like a snake, he turned and fled. ‘Moses, do not be afraid! The messengers need have no fear in My presence
Throw down your stick!” But when he saw it moving as if it were a snake, he turned in flight, and did not even look back. (It was said): “O Moses! Don’t fear, surely! The Messengers don’t fear in front of Me,
And cast thou down thy staff. Then when he saw it wriggling as though it were a serpent, he turned in flight and looked not back. O Musa! fear thou not; verily in My presence the sent ones fear not
Throw down your staff." When he saw it wriggling like a serpent he turned his back and fled without turning (to look). "O Moses," (said the voice), "be not fearful. Surely those sent as messengers do not fear in My presence
“Throw your staff!”... When Moses saw his staff moving like a snake he turned and fled without looking back... “O Moses, do not be afraid! Indeed, the Rasuls have no fear in my presence!”
Throw down your staff.´ Then when he saw it slithering like a snake he turned and fled and did not turn back again. ´Have no fear, Musa. In My Presence the Messengers have no fear —
‘Throw down your staff!’ And when he saw it wriggling, as if it were a snake, he turned his back [to flee], without looking back. ‘O Moses! ‘Do not be afraid. Indeed the apostles are not afraid before Me
"Now, throw down your staff." (He threw it, and) when he saw it slithering as if a snake, he turned his back to flee. "O Moses, have no fear. The Messengers (those who enjoy nearness to Me and therefore absolute security) do not (have any reason to) feel fear in My Presence
`And put down your staff (on the ground).' When (Moses put down his staff) he saw it shifting about as if it were a tiny serpent with quick movements, he turned his back retreating and did not look behind. (Whereupon We said,) `O Moses! do not fear. Verily, I am the One in Whose presence the Messengers need have no fear
Cast down thy staff.' And when he saw it quivering like a serpent he turned about, retreating, and turned not back. 'Moses, fear not; surely the Envoys do not fear in My presence
Throw down your cane.” So, when he saw it wiggling as if it was a serpent, he turned back running away and he did not look back. (He was told:) “Moses, do not be afraid, indeed the messengers are not afraid before Me,
“Throw down your staff.” When Moses saw that his staff turned into a moving snake, he turned and ran, out of fear, without even looking back. [Then he heard:] “ O' Moses do not be afraid; my prophets should not fear.”
“Now throw your staff.” But when he saw it moving of its own accord, as if it had been a snake, he turned his back in retreat, and did not look back. “O Moses, do not fear, truly in My presence those called as messengers have no fear
Now, cast your staff.” So when he saw it shaking as though it were a snake, he turned away, fleeing, and did not look back. “O Moses, fear not! Truly, in My presence emissaries have nothing to fear,
throw down thy staff!' and when he saw it quivering, as though it were a snake, he turned back fleeing, and did not return. 'O Moses! fear not; verily, as for me - apostles fear not with me
“And put down your staff”; so when he saw it writhing like a serpent, he turned moving away without looking back; We said, “O Moosa, do not fear; indeed the Noble Messengers do not fear in My presence.”
And that throw your stick.” But when he saw it quaking as though it were a daemon, he turned his back and did not retrace his steps. “O Moses! Do not fear, for truly the messengers fear not in My presence.
Cast down now thy rod. And when he saw it, that it moved, as though it had been a serpent, he retreated and fled, and returned not. And God said, O Moses, fear not; for my messengers are not disturbed with fear in my sight
"Throw down your staff!" But when he saw it writhing as though it was a snake, he turned fleeing, and looked not back. (But it was said to him) "O Moses! Fear not; verily, the messengers fear not in My presence
Cast down your staff. ' And when he saw it writhing like a serpent, he turned about retreating, and did not turn back. 'Moses, do not fear, indeed theMessengers do not fear (when they are) with Me
Throw down now thy staff." And when he saw that it moved itself as though it were a serpent, he retreated backward and returned not. "O Moses, fear not; for the Sent Ones fear not in my presence
And put you down your rod!" But when he marked it (that) it moves, as if it (is) a snake, he turned being one who turns his back and did not return. (It was said): “O Musa! Fear not. Verily, the Messengers fear not in My Presence
Cast down thy staff. But when he saw it quiver as if it were a snake, he turned as one who draws back to retrace his steps. O Moses! Fear not! The ones who are sent fear not My nearness
“Now, throw your rod.” When (Moses) saw (the rod) moving like a snake, he ran away without looking back. “O Moses, fear not. Truly, My messengers have no fear in My presence.
Throw down your staff." When he saw it moving like a snake, he turned back and fled without even looking back. "O Moses, do not be afraid," said Allah, "My Messenger need not be afraid in My presence
Now cast your rod!" But when he saw the rod writhing as though it were a serpent, he turned his back in retreat and did not even look behind. "O Moses, have no fear. Messengers have no fear in My presence
And cast down thy rod. So when he saw it in motion as if it were a serpent, he turned back retreating and did not return. O Moses, fear not. Surely the messengers fear not in My presence -
And throw your staff," then when he saw it moving as if it were a snake he turned back retreating and did not return. "O Musa! do not fear, the messengers do not fear (when they are) with Me,
"And throw your staff down!" Then he saw it (staff) stir as if it were a serpent. And he took to flight and did not look back! "O Moses! Fear not. The Messengers need have no fear in My Presence."
And, (O Musa [Moses],) cast your staff (on the ground).’ So when (Musa (Moses) after casting the staff on the ground) saw it moving fast as if it were a serpent, he (reacting naturally) turned back running and did not (even) look back. (Allah said:) ‘O Musa (Moses), do not fear. Surely, the Messengers do not fear in My presence
"And throw down your staff." So when he saw it vibrate as if it were a Jinn, he ran away and would not turn back. "O Moses, do not fear, for My messengers shall have no fear from Me."
"And cast down your staff." So when he saw it vibrate as if it were a Jinn, he ran away and would not turn back. "O Moses, do not fear, for My messengers shall have no fear from Me."
And cast your staff. So when he saw it vibrate as if it were a Jinn, he ran away and would not turn back. "O Moses, do not fear, for My messengers shall have no fear from Me."
And throw/throw away your stick/cane, so when he saw it , it shakes/moves as if it is a Jinn he turned away giving his back, and he did not follow/succeed/track: "You Moses, do not fear, that I, the messengers do not fear at/by/near Me."
[And then He said:] “Now throw down thy staff!” But when he saw it move rapidly, as if it were a serpent, he drew back [in terror], and did not [dare to] return. [And God spoke to him again:] O Moses! Fear not - for, behold, no fear need the message-bearers have in My Presence
And cast down your staff." So, as soon as he saw it shaking as if it were a jinni, he turned away withdrawing and did not retrace his steps. "O Musa, do not fear (anything). Surely I (am The One); the Emissaries do not fear (anything) close to Me
And throw down thy staff! But when he saw it writhing as it were a demon, he turned to flee headlong; (but it was said unto him): O Moses! Fear not! the emissaries fear not in My presence
Throw down your staff." When Moses saw his staff on the ground moving like a living creature, he stepped back and did not come forward again. The Lord said,"Moses, do not be afraid. Messengers do not become afraid in My presence"
And cast your staff down. So when he saw it moving, as if it was a snake, he retreated turning his back, and did not look behind. .O Musa, be not scared. I am such that the messengers are not scared before Me
Do cast down your stick!” When he saw it moving as if it were a serpent, he turned in flight and returned not. (Then he was called again): "O’ ‘Moses’, do not be afraid. Lo! The ‘Messengers’ (of Allâh) do not (have any reason) to be afraid in My Presence,
"Throw down your stick!" When (Musa) saw the stick wriggling about like a snake, he turned his back and ran, and did not look back. "Oh Musa do not be afraid! Indeed, in My presence a messenger has nothing to fear!"
And now cast down your stick!” When he saw it slithering like a serpent, he turned his back in flight and didn’t come back. (Then he was called again): "O’ Moses, don’t be afraid. Lo! The Messengers (of Allâh) don’t (have a reason) to be afraid in My Presence,
"Drop your staff". He said to Mussa. And when Mussa saw it moving as though it were a serpent personified, he withdrew in the face of danger and did not return. But he was told: "O Mussa do not be afraid and cast out of your mind the emotion of fear, for My Messengers fear naught in My immediate presence."
so throw down your shepherd’s staff.” When he saw it wriggling, he turned and fled, without looking back. “Musa,” the voice said, “Don’t be afraid. Messengers shouldn’t be afraid in My presence,
Now, throw down your staff!” But when he saw it slithering like a snake, he ran away without looking back. ˹Allah reassured him,˺ “O Moses! Do not be afraid! Messengers should have no fear in My presence.
And throw your stick, then when he saw it move as if it was a snake, he turned away and did not turn around; oh Musa (Moses): do not fear, the messengers have no fear in My presence.
Throw down your staff.‘ And when he saw it slithering like a serpent, he turned and fled, without a backward glance. ‘Moses, do not be afraid,‘ said He. ‘My apostles are never afraid in My presence
"Throw down your staff." When he saw it moving like a demon, he turned around and fled. "O Moses, do not be afraid. My messengers shall not fear.
"Throw down your staff." But when he saw it moving as if it were a snake, he ran away and did not turn. [God said], "Moses, do not be afraid. In My presence the Messengers do not have anything to fear.
“Throw down your staff.” But when he saw it moving as if it were a snake, he ran away and did not turn. [God said], “Moses, do not be afraid. In My presence, the Messengers do not have anything to fear.
And throw down your staff.” So, when he saw it slithering, as if it was a Jinn (Snake), he turned away in back retreat, and did not retrace. “O Moses do not fear; surely the messengers do not fear in My presence.
�And cast down your staff!� So when he saw it moving as if it were a serpent, he turned back retreating and did not return. (It was told him:) �O� Moses! Fear not; surely the messengers shall not fear in My presence
Now throw down your staff' But when he saw it moving, as if it were a serpent, he turned and fled, with no thought of turning back. 'Moses, have no fear!' [Said God]: 'Messengers have nothing to fear in My presence.
Allah (revealed Guidance to Moses and) said, "Now rehearse the Truth." When Moses did that, he felt that he had the vibrant Force of Truth in hand. Yet he was awe-struck by the uphill task before him, like grabbing a huge dragon. God said, "O Moses! Fear not - behold, the Messengers fear not in My Presence." (Please note 'kaannaha jann' = as if it was a dragon, concerning the 'asa' or staff in (27:10). Additional Tasreef: (7:108), (20:17-24), (26:10-15), (26:32-33), (28:31-32))
And cast down your staff. So when he saw it in motion as if it were a serpent, he turned back retreating and did not return: O Musa! fear not; surely the messengers shall not fear in My presence
`Throw down thy rod.' And when he saw it move as though it were a serpent, he turned back retreating and did not look back, whereupon WE said, `O Moses, fear not. Verily, I am the One in Whose presence the Messengers need have no fear
And, “Cast thy staff!” Then when he saw it quivering like a serpent, he turned in retreat without returning. “O Moses! Fear not! Verily the messengers fear not in My Presence
"And now you throw your rod!" But when he saw it moving (by itself) like it was a snake, he was set back wondering, and (he) did not look back on his steps: (Again, the voice said), "O Musa (Moses)! Do not be afraid! Truly, in My Presence, those called as messengers (they) do not have (any) fear—
Lay down your staff.” As he saw it moving like a serpent, he turned to flee. “O Moses, fear not; the messengers shouldn’t fear in My presence.
Throw down your staff.' But when he saw it quivering, as though it were a demon, he turned around not looking back. 'O Moses, do not fear; the messengers do not fear in My presence
And [he was told], "Throw down your staff." But when he saw it writhing as if it were a snake, he turned in flight and did not return. [ Allah said], "O Moses, fear not. Indeed, in My presence the messengers do not fear
And throw down your staff.' And when he saw it quivering, as though it were a snake, he turned back, retreating, and did not return. 'O Moses! Do not fear; indeed the messengers do not fear in My presence;
"Now do thou throw thy rod!" But when he saw it moving (of its own accord)as if it had been a snake, he turned back in retreat, and retraced not his steps: "O Moses!" (it was said), "Fear not: truly, in My presence, those called as apostles ha ve no fear,
"Now do thou throw thy rod!" But when he saw it moving (of its own accord)as if it had been a snake, he turned back in retreat, and retraced not his steps: "O Moses!" (it was said), "Fear not: truly, in My presence, those called as messengers have no fear,
إِلَّا مَن ظَلَمَ ثُمَّ بَدَّلَ حُسۡنَۢا بَعۡدَ سُوۤءࣲ فَإِنِّی غَفُورࣱ رَّحِیمࣱ ١١
I am truly most forgiving and merciful to those who do wrong,and then replace their evil with good
except the one who has done wrong and afterwards even if he changes evil for good, then surely, Allah is Forgiving, Merciful.
Excepting any who may have done wrong and thereafter changeth evil for good then verily I am Forgiving, Merciful
Except those who do some wrong but afterwards do good to make up for the wrong. And I am forgiving and merciful
“Except the one who does wrong (to himself)! As for one who does wrong and then corrects himself, I am the Ghafur, the Rahim.”
except for one who did wrong and then changed evil into good — for I am Ever-Forgiving, Most Merciful.
barring someone who does wrong and then makes up with goodness for [his] fault, for indeed I am all-forgiving, all-merciful.’
"Only those who have done wrong (should fear). But if (they repent and) substitute good in place of evil – surely I am All-Forgiving, All-Compassionate
`Nor (does he fear) who acts unjustly and commits some evil deed and then changes over to good after giving up evil. I am to such a person a Great Protector, Ever Merciful, indeed
save him who has done evil, then; after evil, has changed into good; All-forgiving am I, All-compassionate
and neither is anyone who did wrong then he changed to goodness after badness, as indeed I am forgiving and merciful.
“Only those fear who have done wrong. Even the latter; if they change, they will be forgiven as I am All-Forgiving, All-Merciful.”
“But if any have done wrong, but have thereafter replaced good in place of wrong, truly I am Oft-Forgiving, Mercifully Redeeming
except for one who did an injustice then substituted kindness for evil—then I am surely Oft-Forgiving, Bestowing of mercy.
save only those who have done wrong and then substitute good for evil; for, verily, I am forgiving, merciful
“Except the one * who does injustice and then after evil changes it for virtue – then indeed I am Oft Forgiving, Most Merciful.” (Other than the Prophets.
Except one who has done wrong to his soul but then thereafter replaced wrong with good. Truly then I am Oft-Forgiving, Most Merciful.
Except he who shall have done amiss, and shall have afterwards substituted good in lieu of evil; for I am gracious and merciful
Save only those who have done wrong and then substitute good for evil; and, verily, I am Forgiving, Merciful
except he who has done evil, then, after evil, has changed into good. I am the Forgiving, Most Merciful
Save he who having done amiss shall afterwards exchange the evil for good; for I am Forgiving, Merciful
except that who has done wrong, (and) afterwards has brought in replacement good after evil; then surely, I am Oft-Forgiving, continuously Merciful
but whoever did wrong does. Again, he substituted goodness after evil and, truly, I am Forgiving, Compassionate.
“The exception is any who have done wrong. If the sin is replaced by goodness, I am indeed Most Forgiving, Most Merciful.
unless, of course, he is guilty of wrongdoing; even then, if he replaces that wrongdoing with a good deed, I am indeed Forgiving, Merciful
except he who has committed some wrong. But if he substitutes good in place of evil, I am Most Forgiving, Most Compassionate
Nor he who does wrong, then does good instead after evil; surely I am Forgiving, Merciful
nor he who was unjust, then he changed it (with) good after the evil, for I am certainly Protectively Forgiving, Merciful.
"Nor those need fear who do wrong and then after a bad deed they change for the good. for, indeed, I am Forgiving, Merciful!"
But whoever wrongs, then after doing evil replaces (it) with good, then I am indeed Most Forgiving, Ever-Merciful
"Except one who transgresses. But then if he replaces the evil deed with good, then I am Forgiving, Merciful."
"Except he who has done wrong. But then if he replaces the evil deed with good, then I am Forgiving, Merciful."
Except he who has done wrong. But then if he replaces the evil deed with good, then I am Forgiving, Merciful.
Except who caused injustice/oppression then exchanged/replaced good after bad/evil/harm, so I am forgiving, merciful
and neither need anyone who has done wrong and then has replaced the wrong with good: for, verily, I am much-forgiving, a dispenser of grace
Except him who has done (an) injustice, (and) thereafter substituted fair (deeds) for odious (deeds). Then surely I am Ever-Forgiving, Ever-Merciful
Save him who hath done wrong and afterward hath changed evil for good. And lo! I am Forgiving, Merciful
Only the unjust become afraid in My presence. Even to these people who replace their bad deeds by good ones, I am All-forgiving and All-merciful
except him who did wrong, then after (having done) evil, replaced (it) with good, then I am Most-Forgiving, Very-Merciful
Except for the one who does wrong and afterwards change evil for good. Lo! I am Oft- Forgiving, Most Merciful.
"Unless he commits an offense. Then, if he replaces the bad (deeds) with the good (deeds, he will find that) I am the most Forgiving and the most Merciful."
Except for the one who has abandoned My Command in favour of his own whims and afterwards changes evil for good. And Lo! I am Oft- Forgiving, Most Merciful.
Except him who has deviated from equity, justice and goodness. but, he exchanged; thereafter the evil for what is good shall he and such persons find that I am indeed AL-Gafur (the forgiving) and AL-Rahim
even the one who has done wrong but then changes himself to do good; for I am Forgiving, Caring.
˹Fear is˺ only for those who do wrong. But if they later mend ˹their˺ evil ˹ways˺ with good, then I am certainly All-Forgiving, Most Merciful.
Except he who has done wrong, then replaces bad with good, for I am forgiving and merciful.
As for those who sin and then do good after evil, I am forgiving and compassionate
"Except those who commit a transgression, then substitute righteousness after sinning; I am Forgiving, Most Merciful.
I am Forgiving and Merciful to him who does wrong but [who then] replaces his bad deeds with good ones.
I am Forgiving and Merciful to him who does wrong, but [who then] replaces his bad deeds with good ones.
Except whoever oppressed, then substituted a fineness after badness. So, surely, I am Forgiver, Merciful.
Save he who has been unjust, then he does good instead after evil, for verily I am the Forgiving, the Merciful
If anyone has done wrong and then replaced the wrong with good; well, I am Much-Forgiving, Merciful.
"Nor anyone who has replaced the wrong with good should have any fear. For, verily I am Forgiving, Merciful." (28:15-17)
Neither he who has been unjust, then he does good instead after evil, for surely I am the Forgiving, the Merciful
`As to those who do wrong and then adopt good instead of evil; to them I am indeed Most Forgiving, Merciful
save one who did wrong, then replaced evil with good. For truly I am Forgiving, Merciful
"But if any have done wrong and have afterwards replaced good in place of evil, then truly, I am Often Forgiving (Ghafoor), Most Merciful (Raheem)
However, anyone who does wrong and then replaces it with good—I am Forgiving and Merciful.
But whoever has done wrong, and then substituted goodness in place of evil. I am Forgiving and Merciful
Otherwise, he who wrongs, then substitutes good after evil - indeed, I am Forgiving and Merciful
Except him who did wrong then substituted good after evil; and indeed, I am forgiving, compassionate.
"But if any have done wrong and have thereafter substituted good to take the place of evil, truly, I am Oft-Forgiving, Most Merciful
"But if any have done wrong and have thereafter substituted good to take the place of evil, truly, I am Oft-Forgiving, Most Merciful
وَأَدۡخِلۡ یَدَكَ فِی جَیۡبِكَ تَخۡرُجۡ بَیۡضَاۤءَ مِنۡ غَیۡرِ سُوۤءࣲۖ فِی تِسۡعِ ءَایَـٰتٍ إِلَىٰ فِرۡعَوۡنَ وَقَوۡمِهِۦۤۚ إِنَّهُمۡ كَانُوا۟ قَوۡمࣰا فَـٰسِقِینَ ١٢
Put your hand inside your cloak and it will come out white, but unharmed. These are among the nine signs that you will show Pharaoh and his people; they have really gone too far.’
And now put your hand into your bosom, it will come out (shining) white without any harm. These are among the 9 Verses (you will take) to Pharaoh and his people, and surely, they are not pious people.”
And put thy hand into thy bosom, it Shall come forth white, with out hurt: amongst nine signs unto Fir'awn and his people. Verily they have been a people transgressing
Put your hand in the bosom of your shirt; it will come out white without any blemish. This will be one of nine tokens for the Pharaoh and his people, who are a wicked lot indeed."
“Put your hand inside your cloak... It will come out white without blemish... These are among the nine signs for Pharaoh and his people (to whom you have been disclosed as a Rasul)! Indeed, they have become corrupt in faith.”
Put your hand inside your shirt front. It will emerge pure white, yet quite unharmed — one of nine Signs to Pharaoh and his people. They are a people of deviators.´
‘Insert your hand into your bosom. It will emerge white, without any fault, —among nine signs for Pharaoh and his people. Indeed they are a transgressing lot.’
"Put your (right) hand into your bosom: it will come forth shining white without flaw. It is (one) among the nine signs (miracles for you to show) to the Pharaoh and his people. Surely, they are a transgressing people."
`And put your hand into your bosom, it will come forth (sparkling) white without any disease. (These are two signs) from among the nine signs (which you shall show) to Pharaoh and his people. They are truly a rebellious people.
Thrust thy hand in thy bosom and it will come forth white without evil-among nine signs to Pharaoh and his people; they are an ungodly people.
And put your hand into the opening of your shirt, it comes out white without any disease, these are among nine miracles for Pharaoh and his people. Indeed, they are disobedient people.”
“Now put your hand into your pocket; when you take it out, it will shine white [like an intense fire] without hurting you. These are among the nine miracles that you have to present to Pharaoh and his people; [you are my messengers to them and your mission is to bring them back to the right path as] they are indeed wicked people.”
“Now put your hand into your chest and it will come out white, free of harm. These are among the nine signs you will take to Pharaoh and his people, for they are a people defiant.
And put your hand inside the opening of your garment (and) it will come out white, without any evil affliction—among nine signs to Pharaoh and his people; they have indeed been a defiantly disobedient people.”
but put thy hand in thy bosom, it shall come forth white without hurt;- one of nine signs to Pharaoh and his people; verily, they are a people who act abominably.
“And put your hand inside your armpit - it will come out shining white, not due to any illness; a sign among the nine signs towards Firaun and his people; they are indeed a lawless nation.”
And put your hand in your pocket and it will come out shining white not due to any harm; among nine signs for the Pharaoh and his people.” Truly they are a people who have transgressed against Allah’s commandment.
Moreover put thy hand into thy bosom; it shall come forth white, without hurt: This shall be one among the nine signs unto Pharaoh and his people; for they are a wicked people
"Put your hand in they bosom, it shall come forth white without stain (or hurt); one of nine signs to Pharaoh and his people; verily, they are a rebellious, transgressing people."
Put your hand inside your collar and it will come out luminous without evil ? among the nine signs to Pharaoh and his nation, indeed they were an impious nation.
Put now thy hand into thy bosom: it shall come forth white, yet free from hurt: one of nine signs to Pharaoh and his people; for a perverse people are they."
And put your hand into your bosom, it will come forth white without any disease. (These are) among the nine credentials to Firaun and his nation. Surely, they are a nation of those who are Fasiqun.
Cause thy hand to enter into thy bosom. It will go forth shimmering white without evil. These are among nine signs to Pharaoh and his folk. Truly, they had been a folk, ones who disobey.
“Now put your hand into your bosom, and it will come out white without harm. [These are] among the nine signs for Pharaoh and his people. Truly, they are a rebellious people.”
Now put your hand into your pocket, it will come out shining white without any harm. These two signs are from the nine signs that you will be given during your mission to Pharoah (Pharaoh) and his people; for truly, they are a people of transgressors."
Now put your hand into your bosom, and it will come forth shining without any blemish. (These are two of the) nine Signs to be carried to Pharaoh and his people. They are surely a wicked people."
And put thy hand into thy bosom, it will come forth white without evil, among nine signs to Pharaoh and his people. Surely they are a transgressing people
And enter your hand into (the opening of) your bosom, it will come out white without any evil. (These are) among the nine signs to Firawn and his people, they are certainly a transgressing people."
"And put your hand into your pocket: it will come out blemish-less white — [these are] among nine signs unto Pharaoh and his people. They are indeed a depraved people!"
And put your hand into the opening of your collar. It will come out radiant white without any ill. (Both these are) of the nine signs (of Allah). Go (with them) to Pharaoh and his people. Surely, they are a disobedient people.
"And place your hand into your pocket; it will come out white with no blemish, one of nine signs to Pharaoh and his people."
"And place your hand into your pocket; it will come out white with no blemish, one of nine signs to Pharaoh and his people; for they are a wicked people.
And place your hand into your pocket; it will come out white with no blemish, one of nine signs to Pharaoh and his people; for they are a wicked people.
And enter your hand in your collar/opening it appears/emerges white from without bad/evil/harm, in nine evidences/signs to Pharaoh and his nation, that they truly were a nation (of) debauchers
“Now place thy hand into thy bosom: it will come forth [shining] white, without blemish!” [And thou shalt go] with nine [of My] messages unto Pharaoh and his people for, verily, they are people depraved!”
And put your hand into your bosom, (i.e., the bosom of your robe) it will come out (Literally: go out) white without any odious (imperfection) among nine signs to Firaawn (Pharaoh) and his people. Surely they have been an immoral people."
And put thy hand into the bosom of thy robe, it will come forth white but unhurt. (This will be one) among nine tokens unto Pharaoh and his people Lo! they were ever evil-living folk
Put your hand into your pocket. It will come out sheer white but unharmed. This is one of the nine miracles which shall be showing to the Pharaoh and his people; they are truly wicked men."
And put your hand into your bosom, and it will come out white, without any evil, as one of the nine signs (sent) to Pharaoh and his people. Surely they have been a sinful people
Put your (right) hand into your bosom, it will come forth glittering white without patches (on the skin). (These are) among the nine (miraculous) signs (for you to show them) to ‘Pharaoh’ and his clan. Indeed, they are sons of disobedience.”
Put your hand in your pocket. It will come out looking white without any (stain or) pain. (Another one of) nine signs for the pharaoh and his people. Indeed, they are a wanton sinful nation."
And now put your (right) hand into your bosom, it will come forth glittering white without patches (on the skin). (These are) among the Nine Signs (to show them) to Pharaoh and his clan. Indeed, they are a people who indulge in personal disobedience extensively without repentance”.
And, Allah added, "put your hand into your bosom it shall come out transfigured in a radiance of white divine light unharmed and all sound, one of nine divine signs you shall present to Pharaoh and his people who have confirmed themselves in the horrid purpose and the ill intention"
Now put your hand inside your cloak and it will come out brilliant white but unharmed, yet another of nine signs to show Pharaoh and his people; they are brazen sinners.”
Now put your hand through ˹the opening of˺ your collar, it will come out ˹shining˺ white, unblemished. ˹These are two˺ of nine signs for Pharaoh and his people. They have truly been a rebellious people.”
And place your hand on your chest, it will come out white without harm amongst nine signs for Pharaoh and his people, for they were sinful people.
Put your hand into your pocket. It will come out white, although unharmed. This is but one of the nine signs for Pharaoh and his people; surely they are sinful people
"Put your hand in your pocket; it will come out white, without a blemish. These are among nine miracles to Pharaoh and his people, for they are wicked people."
And put your hand in your garment; it will come out white yet unharmed-one of nine signs [you will take] to Pharaoh and his people. They have been disobedient people."
And put your hand in your garment; it will come out white yet unharmed-one of nine signs [you will take] to Pharaoh and his people. They have been disobedient people.”
And enter your hand into your bosom pocket, it will exit white, without blemish, in nine miracles to Pharaoh and his kinfolk, surely, they are debauchees’ kinfolk.”
And put your hand in your bosom, and it will come forth white (shining) without harm, (this miracle is) among the nine signs to Pharaoh and his people; verily they are a transgressing people
Now place your hand inside your garment, and it will come out [shining] white without blemish. [This is one of] the nine signs for Pharaoh and his people. They are wicked people.'
"Now, when you present the Light in your heart with forceful Logic, it will shine with unblemished Truth. Take the Nine of My Messages to Pharaoh and his people - for, verily they are a nation drifting away from the Right Path." ((28:32). Nine, and not ten Commandments (17:101))
And enter your hand into the opening of your bosom, it shall come forth white without evil; among nine signs to Firon and his people, surely they are a transgressing people
And put thy hand into thy bosom; it will come forth white without evil. This is among the nine Signs unto Pharaoh and his people, for they are a rebellious people.
And insert thy hand in thy bosom; it will come forth white, without blemish—among nine signs to Pharaoh and his people. Truly they have been an iniquitous people.
"Now put your hand on your chest, and it will come out white without stain: (These are) from the nine Signs (you will take) to Firon (Pharaoh) and his people: Verily, they are unruly people exceeding all limits."
Now, insert your hand into your cloak; it will come out white and flawless. These are among nine signs for Pharaoh and his people. They are sinful people.”
Put your hand inside your pocket, and it will come out white, without blemish—among nine miracles to Pharaoh and his people, for they are immoral people.'
And put your hand into the opening of your garment [at the breast]; it will come out white without disease. [These are] among the nine signs [you will take] to Pharaoh and his people. Indeed, they have been a people defiantly disobedient."
And put your hand in your bosom, it shall come forth white without hurt; among nine signs to Pharaoh and his people; indeed they are disobedient people.'
"Now put thy hand into thy bosom, and it will come forth white without stain (or harm): (these are) among the nine Signs (thou wilt take) to Pharaoh and his people: for they are a people rebellious in transgression."
"Now put thy hand into thy bosom, and it will come forth white without stain (or harm): (these are) among the nine Signs (thou wilt take) to Pharaoh and his people: for they are a people rebellious in transgression."
فَلَمَّا جَاۤءَتۡهُمۡ ءَایَـٰتُنَا مُبۡصِرَةࣰ قَالُوا۟ هَـٰذَا سِحۡرࣱ مُّبِینࣱ ١٣
But when Our enlightening signs came to them, they said, ‘This is clearly [just] sorcery!’
But when Our Verses came to them, clear to see, they said: “This is a clear magic.”
Then when Our signs came unto them illuminating, they said: this is a magic manifest
And when Our signs came as distinct proofs, they said: "This is only magic."
When Our miracles came to them in all their clarity, they said, “This is clearly magic.”
When Our Signs came to them in all their clarity, they said, ´This is downright magic,´
But when Our signs came to them, as eye-openers, they said, ‘This is plain magic.’
But when Our signs came to them in plain sight and clear enough to have opened their eyes to truth, they said: "This is clearly nothing but sorcery."
But when Our eye-opening signs were shown to them (- Pharaoh and his people) they said, `This is plain witchcraft (to cause disruption among the people).
But when Our signs came to them visibly, they said, 'This is a manifest sorcery'
So, when Our eye-opening miracles came to them, they said: “This is an obvious magic.”
[What a shame that when] Moses presented My undeniable miracles they simply said: “These are nothing but plain magic.”
But when Our signs came to them which should have opened their eyes they said, “These are illusions manifest.
So when Our signs came to them as an eye-opener, they said, “This is evident sorcery.”
And when our signs came to them visibly, they said, 'This is obvious sorcery!
Then when Our enlightening signs came to them, they said, “This is clear magic.”
But when Our signs openly visible came to them, they said, “This is clear magic.”
And when our visible signs had come unto them, they said, this is manifest sorcery
But when Our signs came to them visibly (that should have opened their eyes), they said, "This is obvious sorcery!"
But when Our signs came to them visibly, they said: 'This is plain sorcery.
And when our signs were wrought in their very sight, they said, "This is plain magic."
So when Our enlightening Credentials came to them, they said: “This is manifest magic.”
But when Our signs drew near them, ones who perceive, they said: This is clear sorcery.
When Our evident signs came to them, they said, “This is obviously magic.”
But, when our signs were shown to them, they said: "This is clear sorcery."
But when Our Clear Signs came to them, they said: "This is plain magic."
So when our clear signs came to them, they said: This is clear enchantment
So when Our visible signs came to them, they said, "This is clear magic."
So then when Our clear-cut signs came unto them (Pharaoh and his people), they said, "This is pure magic!"
But when Our clear and sight-giving signs reached them, they said: ‘This is plain magic.
So when Our signs came to them for all to see, they said: "This is clearly magic!"
So when Our signs came to them for all to see, they said: "This is clearly magic!
So when Our signs came to them for all to see, they said: "This is clearly magic!"
So when Our signs/evidences came to them manifest/clearly visible to the eye and understanding, they said: "That (is) clear/evident magic/sorcery."
But when Our light-giving messages came unto them, they said, “This is clearly [but] spellbinding deception!”
Then as soon as Our signs came to them, a beholding, (i.e., as a proof from Allah) they said, "This is evident sorcery."
But when Our tokens came unto them, plain to see, they said: This is mere magic
When Our miracles were visibly shown to them, they said, "It is plain magic"
So when Our signs came to them as eye-openers, they said, .This is a clear magic
But when Our signs ( of power & glory) came to them, they said: “This is an apparent sorcery (and devilry).”
But when Our signs reached them as clear proofs, they said, "This is an obvious magic!"
But when Our Signs (of power & glory) were preformed before them, they said: “This is an apparent sorcery (and devilry)”.
And when Our divine convincing signs were presented to them they blinded their minds' eyes and labeled them as magic with over-mastering influence
However, when Our self-evident signs came to them, they said, “This is magic,”
But when Our enlightening signs came to them, they said, “This is pure magic.”
And when Our signs reached them clearly visible they said: this is plain magic.
But when Our visible signs did come to them, they said: ‘This is sorcery manifest.‘
When our miracles were presented to them, clear and profound, they said, "This is obviously magic."
But when Our enlightening signs came to them, they said, "This is clearly magic."
But when Our enlightening signs came to them, they said, “This is evident magic.”
So, when our verses came to them visibly, they said, “This is an obvious magic.”
So when Our clear signs came to them, they said: �This is a manifest sorcery�
But when Our light-giving signs came to them, they said: 'This is plain sorcery.'
But when they received Our Light-giving Messages, they said, "This is clearly a spellbinding deception."
So when Our clear signs came to them, they said: This is clear enchantment
But when Our sight-giving Signs came to them, they said, `This is manifest magic.
And when Our signs came to them as a clear portent, they said, “This is manifest sorcery!
But when Our Signs came to them that should have (really) opened their eyes, they said: "This is clearly magic!"
When Our signs were presented to them, they said, “This is nothing but obvious magic.”
Yet when Our enlightening signs came to them, they said, 'This is obvious witchcraft.'
But when there came to them Our visible signs, they said, "This is obvious magic."
And when Our signs came to them visibly, they said, 'This is clear magic.'
But when Our Signs came to them, that should have opened their eyes, they said: "This is sorcery manifest!"
But when Our Signs came to them, that should have opened their eyes, they said: "This is sorcery manifest!"
وَجَحَدُوا۟ بِهَا وَٱسۡتَیۡقَنَتۡهَاۤ أَنفُسُهُمۡ ظُلۡمࣰا وَعُلُوࣰّاۚ فَٱنظُرۡ كَیۡفَ كَانَ عَـٰقِبَةُ ٱلۡمُفۡسِدِینَ ١٤
They denied them, in their wickedness and their pride, even though their souls acknowledged them as true. See how those who spread corruption met their end
They rejected them (Verses) wrongfully and arrogantly, though their own selves were convinced of them. So see how was the end of the evil-doers.
And they gainsaid them, out of spite and arrogance, although their souls were convinced thereof. So behold! what hath been the end of the corruptors
And they denied them out of malice and pride, though in their hearts they believed that they were true. So see how was the end of evil-doers
Even though they felt close to and certain (about the realities Moses expounded to them) they deliberately denied it, wrongfully and out of arrogance... Look and see how the corrupters ended up!
and they repudiated them wrongly and haughtily, in spite of their own certainty about them. See the final fate of the corrupters.
They impugned them —though they were convinced in their hearts— wrongfully and defiantly. So observe how was the fate of the agents of corruption
They rejected them out of mere iniquity and self-exaltation, although their consciences were convinced of their being true. So see how was the outcome for those given in to spreading disorder and corruption
And they strongly rejected them (- the signs) out of spite and arrogance, although their minds were convinced of (the truth in) them. Look, then how (evil) was the end of those who acted corruptly
and they denied them, though their souls acknowledged them, wrongfully and out of pride. Behold, how was the end of the workers of corruption
And they rejected it wrongfully and arrogantly while their souls were certain of it. So, see what the end of the corruptors was.
They rejected them only out of arrogance as [anytime a plague was sent to them, they begged Moses to remove it as] they were convinced. They were unjust to their own soul and see what happened to them
And they rejected those signs unjustly and with arrogance, though their souls were convinced of it. So see what the end of those who acted wrongfully was
And they repudiated them, though their (inner) selves were certain of them—out of injustice and haughtiness; so looksg what the outcome was for the corrupters.
and they gainsaid them - though their souls made sure of them - unjustly, haughtily; but, behold what was the end of the evildoers
And they denied them - whereas in their hearts they were certain of them - due to injustice and pride; therefore see what sort of fate befell the mischievous
And they denied them out of wrongfulness and self-conceit though their souls were ascertained about it. Therefore look how was the ending of the corrupters.
And they denied them, although their souls certainly knew them to be from God, out of iniquity and pride: But behold what was the end of the corrupt doers
And they denied them, though their souls acknowledged them, for spite and arrogance; but behold the nature of the consequences for the evildoers (transgressors)
They denied them unjustly out of pride, though their souls acknowledged them. See, how was the end of the corrupt workers
And though in their souls they knew them to be true, yet in their wickedness and pride they denied them. But see what was the end of the corrupt doers
And they insulted and mocked these (credentials) — although their ownselves did get influenced by these — wrongfully and arrogantly. So see what was the end of the Mufsidun
And they negated them—although their souls confessed to them—out of injustice and self-exaltation. So look on how had been the Ultimate End of the ones who make corruption.
With sin and arrogance, they rejected them although their minds were convinced by them. See what was the end of those who acted sinfully.
They were convinced in their hearts about the truth of those miracles, yet they denied those signs in their wickedness and pride. So you see, what was the end of those transgressors
They denied those Signs out of iniquity and arrogance although their hearts were convinced of their truth. So see how evil was the end of those mischief-makers
And they denied them unjustly and proudly, while their souls were convinced of them. See then, what was the end of the mischief-makers
And they knowingly denied it unjustly and proudly while they were certain about it (in) their souls (minds). Then see how the end of those who were corrupt, was (brought about).
And, though their minds were convinced of their genuineness, they wickedly and arrogantly refused to accept those as signs. And behold what happened in the end to those corrupt people
And out of vanity and wickedness, they rejected them straight away whilst their hearts had accepted these (signs as true). So see how (evil) was the end of the evildoers
And they rejected them out of their souls' transgression and arrogance. So see how it ended for the wicked
And they rejected them, while their souls knew, out of transgression and arrogance. So see how it ended for the wicked
And they rejected them, while their souls knew, out of transgression and arrogance. So see how it ended for the wicked.
And they disbelieved and denied with it, and their selves became sure/certain of it, unjustly/oppressively and height, might and dignity, so look/see how was the corruptings' end/turn (result)
- and in their wickedness and self-exaltation they rejected them, although their minds were convinced of their truth: and behold what happened in the end to those spreaders of corruption
And they repudiated them, and their selves had (inner) certitude of them, out of injustice and exaltation. So look into how was the end of the corruptors
And they denied them, though their souls acknowledged them, for spite and arrogance. Then see the nature of the consequence for the wrong-doers
They rejected the evidence because of their arrogance and injustice, although their souls knew it to be true. Think how terrible the end of the sinful ones was
And they denied them out of sheer injustice and arrogance, though their hearts believed them (to be true). See, then, how was the fate of the mischief-makers
They became impious towards them unjustly and arrogantly, although their own selves were convinced thereof. Thus, look and see how (dreadful) was the consequence of those who spread corruption!
Their hearts were convinced, but they still rejected it unjustly and with arrogance. Now, see what became of the mischief mongers
They became impious (and hostile) to them unjustly and arrogantly, although their own selves were convinced thereof. So look and see how (dreadful) was the end of those who spread corruption!
Unjustly and with inordinate self-esteem, they refused to accept these signs- as emblematic of Allah's Omnipotence and Authority, notwithstanding that they had a sense perception of the truth in their innermost beings And you can see how fatal was the consequence which united all those characterized with playful malice
and they rejected them, and yet they were certain of their truth; this was due to their wickedness and pride. So look what happened to those who spread corruption
And, although their hearts were convinced the signs were true, they still denied them wrongfully and arrogantly. See then what was the end of the corruptors!
And they disputed them sinfully and arrogantly whilst their own souls acknowledged them, so see what the outcome was like for the corrupters.
They denied them in their wickedness and their pride, although their souls knew them to be true. Consider the fate of the evil-doers
They rejected them and were utterly convinced of their wrong ways, due to their arrogance. Note the consequences for the evildoers.
Even though they were convinced, they rejected them out of spite and pride. So consider what happen to those who spread corruption.
Even though they were convinced, they rejected them out of spite and pride. So consider what happened to those who spread corruption.
And they denied them, and their souls were certain of them, in oppression and haughtiness. So, observe how it was the consequence of the spoilers.
And they denied them unjustly and proudly though their hearts acknowledged them; consider, then how was the end of the mischief-makers
Within their souls they knew them to be true, yet they, in their wickedness and arrogance, rejected them. Consider, then, what happened in the end to the evil- doers.
And they rejected the Messages wrongfully and out of pride, although they were convinced within themselves. And behold what happened in the end to the corrupters
And they denied them unjustly and proudly while their soul had been convinced of them; consider, then how was the end of the mischief-makers
And they rejected them wrongfully and arrogantly, while their souls were convinced of their truth. See then, how evil was the end of those who acted corruptly
They rejected them—though their souls were convinced of them—wrongfully and exultantly. So behold how the workers of corruption fared in the end
And they denied (rejected) those Signs with injustice and pride, even though their souls were convinced of them: So, see what was the end of those who acted wrongly
They denied them unjustly and arrogantly, despite their inner selves being convinced of them. Observe, then, the end of the corruptors.
And they rejected them, although their souls were certain of them, out of wickedness and pride. So see how the outcome was for the mischief-makers
And they rejected them, while their [inner] selves were convinced thereof, out of injustice and haughtiness. So see how was the end of the corrupters
And they denied them unjustly, haughtily, and their souls were certain of them; then behold how was the end of the evil doers.
And they rejected those Signs in iniquity and arrogance, though their souls were convinced thereof: so see what was the end of those who acted corruptly
And they rejected those Signs in iniquity and arrogance, though their souls were convinced thereof: so see what was the end of those who acted corruptly
2
History of Solomon
وَلَقَدۡ ءَاتَیۡنَا دَاوُۥدَ وَسُلَیۡمَـٰنَ عِلۡمࣰاۖ وَقَالَا ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِی فَضَّلَنَا عَلَىٰ كَثِیرࣲ مِّنۡ عِبَادِهِ ٱلۡمُؤۡمِنِینَ ١٥
We gave knowledge to David and Solomon, and they both said, ‘Praise be to God, who has favoured us over many of His believing servants.’
And indeed We gave knowledge to David and Solomon, and they said: “All the praises are to Allah, Who has preferred us above many of His believing servants!”
And assuredly We vouchsafed unto Daud and Sulaiman a knowledge, and the twain said: praise unto Allah Who hath preferred us above many of His believing bondmen
We gave David and Solomon knowledge; and they said: "All praise be to God who has favoured us over many of His creatures who believe."
Indeed, We gave knowledge to David and Soloman... They both said, “Hamd be to Allah who has exalted us above many of His believing servants.”
We gave knowledge to Dawud and Sulayman who said, ´Praise be to Allah who has favoured us over many of His slaves who are muminun.´
Certainly We gave David and Solomon knowledge, and they said, ‘All praise belongs to Allah, who granted us an advantage over many of His faithful servants.’
(On the other hand, We saved the Children of Israel whom the Pharaohs had persecuted for centuries, and granted them great triumph. And in time,) We granted David and Solomon (special) knowledge. Both used to thank and praise God, saying: "All praise and gratitude are for God, Who has favored us more than many of His believing servants."
And We granted knowledge to David and Solomon, and they said, `All true and perfect praise belongs to Allah alone Who has exalted us over many of His believing servants.
And We gave David and Solomon knowledge and they said, 'Praise belongs to God who has preferred us over many of His believing servants.
And We certainly gave David and Solomon knowledge, and they both said: “All praise belongs to God, the One Who preferred us over many of His believing servants.”
As to David and Solomon, I granted them the knowledge as a gift. They both were grateful and said: “Thank to the Lord Who treated us better than the most of his believing servants.”
In the past, We gave knowledge to David and Solomon, and they both said, “Praise God, Who has favored us above many of His servants who believe.
And indeed, We brought David and Solomon knowledge, and they said, “Praise be to Allah, Who has favored us over many of His believing servants.”
And we gave David and Solomon knowledge; and they both said, 'Praise belongs to God, who hath preferred us over many of His servants who believe!
And We indeed bestowed great knowledge to Dawud and Sulaiman; and they both said, “All praise is to Allah, Who bestowed us superiority over many of His believing bondmen.”
And We indeed gave knowledge to David and Solomon and they both said, “The praise is for Allah who has favored us above many of His servants who are the believers.”
We heretofore bestowed knowledge on David and Solomon; and they said, praise be unto God, who hath made us more excellent than many of his faithful servants
And We gave David and Solomon knowledge; and they both said, "Praise belongs to Allah, Who hath favoured us over many of His believing servants."
We gave knowledge to David and Solomon. They said: 'Praise be to Allah who has preferred us above many of His believing worshipers.
And of old we gave knowledge to David and Solomon: and they said, "Praise be to God, who hath made us to excel many of his believing servants!"
And surely, indeed We bestowed knowledge to Daud and Sulaiman, and they both said: “Selective Praise suits Allah (Alone) Who has preferred us in rank above many of His Believing Ibad.”
Certainly, We gave David and Solomon knowledge; and they said: All Praise belongs to God Who gave us advantage over many of His servants, ones who believe.
We gave knowledge to David and Solomon. They said, “Praise to Allah, who has shown us favor above many of His believing servants.”
We bestowed knowledge on Davidand Solomon. They both said: "Praise be to Allah Who has exalted us above many of His believing servants."
(On the other hand), We granted knowledge to David and Solomon and they said: "All praise be to Allah Who has exalted us above many of His believing servants!"
And certainly We gave knowledge to David and Solomon. And they said: Praise be to Allah, Who has made us excel many of His believing servants
And We had given knowledge to Dawood and Sulaiman and they said, "Praise is due only for Allah Who has preferred us above many of His believing servants."
And We did grant knowledge to David and Solomon. And they both said, "Praise to Allah! HE has favoured us above many of His believing devotees."
And indeed, We bestowed upon Dawud (David) and Sulayman ([Solomon] extraordinary knowledge) and both said: ‘All praise be to Allah, Who has exalted us above many of His believing servants.
And We bestowed upon David and Solomon knowledge, and they both said: "Praise be to God who preferred us over many of His believing servants."
And We bestowed upon David and Solomon knowledge, and they both said: "Praise be to God who preferred us over many of His believing servants.
And We bestowed upon David and Solomon knowledge, and they both said: "Praise be to God who preferred us over many of His believing servants."
And We had (E) given David and Soliman knowledge, and they (B) said: "The praise/gratitude (is) to God who preferred/favoured us over many from His slaves/worshippers , the believers."
AND, INDEED, We granted [true] knowledge unto David and Solomon [as well]; and both were wont to say: All praise is due to God, who has [thus] favoured us above many of His believing servants!”
And indeed We already brought Dawud (David) and Sulayman (Solomon) knowledge, and they (both) said, "Praise be to Allah, Who has graced us over many of His believing bondmen."
And We verily gave knowledge unto David and Solomon, and they said: Praise be to Allah, Who hath preferred us above many of His believing slaves
We gave knowledge to David and Soloman. They said, "It is only God who deserves all praise. He has exalted us above many of His believing servants."
Surely We gave knowledge to Dawud and Sulaiman, and they said, .Praise belongs to Allah who made us excel many of His believing servants
Indeed, We endowed ‘David’ and ‘Solomon’ with knowledge of truth, and they said: "All the praises and gratitude belong unto Allâh who has preferred us above so many of His Pious servants!”
Surely, We had granted Sulaiman and Daood a (special) knowledge. Both of them remarked, "All praise is for Allah Who excelled us over very many of His believing servants."
Indeed, We endowed David and Solomon with knowledge of truth. And they said: "All the praise unto Allâh who has preferred us above so many of His Pious servants!”
And We bestowed on Dawud (David) and Sulayman (Solomon) divine knowledge for which they were grateful and they expressed their gratitude in words, thus: "Our bosoms", they said, "surge forth answering thanks to Allah Who has privileged us with what is beyond the common advantages of others of His votaries whose hearts reflect the image of religious and spiritual virtues
We gave Dawud and Sulayman knowledge, and both prayed: “Praise be to Allah, Who favoured us over many of His believing servants.”
Indeed, We granted knowledge to David and Solomon. And they said ˹in acknowledgment˺, “All praise is for Allah Who has privileged us over many of His faithful servants.”
And We gave Dawud (David) and Sulayman (Solomon) knowledge and they said: praised is Allah who favoured us over many of His believing servants.
We bestowed knowledge on David and Solomon. The two said: ‘Praise be to God who has exalted us above many of His believing servants.‘
We endowed David and Solomon with knowledge, and they said, "Praise GOD for blessing us more than many of His believing servants."
We gave knowledge to David and Solomon, and they said, "Praise God, who has favored us over many of His believing servants."
We gave knowledge to David and Solomon, and they said, “Praise God, who has favored us over many of His believing servants.”
And We already gave David and Solomon knowledge. And they said, “The Praise for Allah, who has favored us over many among His believing slaves.”
And certainly We gave David and Solomon knowledge and they both said: �Praise belongs to Allah, Who has favoured us above many of His believing servants�
For sure, We granted knowledge to David and Solomon, and both of them said: 'All praise is due to God who has favoured us above many of His believing servants.'
And indeed, We bestowed upon David and Solomon knowledge and they used to say, "Praise be to Allah Who has blessed us more than a great many of His believing servants."
And certainly We gave knowledge to Dawood and Sulaiman, and they both said: Praise be to Allah, Who has made us to excel many of His believing servants
And WE gave knowledge to David and Solomon and they said, `All praise belongs to ALLAH, Who has exalted us above many of HIS believing servants.
And indeed We gave unto David and Solomon knowledge. And they said, “Praise be to God, Who has favored us above many of His believing servants.
And indeed, We gave knowledge to Dawood (David) and to Sulaiman (Solomon): And they both said: "All the Praises (and thanks) be to Allah, Who has chosen us above many of His servants who believe!"
We granted knowledge to David and Solomon. They said, “Praise be to God, who has favored us over many of His believing servants.”
And We gave David and Solomon knowledge. They said, 'Praise God, who has favored us over many of His believing servants.'
And We had certainly given to David and Solomon knowledge, and they said, "Praise [is due] to Allah , who has favored us over many of His believing servants."
And We gave David and Solomon knowledge; and they said, 'Praise be to God, who has favoured us over many of His believing servants.'
We gave (in the past) knowledge to David and Solomon: And they both said: "Praise be to God, Who has favoured us above many of his servants who believe!"
We gave (in the past) knowledge to David and Solomon: And they both said: "Praise be to Allah, Who has favoured us above many of his servants who believe!"
وَوَرِثَ سُلَیۡمَـٰنُ دَاوُۥدَۖ وَقَالَ یَـٰۤأَیُّهَا ٱلنَّاسُ عُلِّمۡنَا مَنطِقَ ٱلطَّیۡرِ وَأُوتِینَا مِن كُلِّ شَیۡءٍۖ إِنَّ هَـٰذَا لَهُوَ ٱلۡفَضۡلُ ٱلۡمُبِینُ ١٦
Solomon succeeded David. He said, ‘People, we have been taught the speech of birds, and we have been given a share of everything: this is a clearly a great favour.’
Solomon inherited (the knowledge of) David. He said: “O mankind! We have been taught the language of birds and on us has been bestowed from every thing. Surely, this indeed is grace evident (from Allah).”
And Sulaiman inherited from Daud. And he said: O mankind! verily have been taught the diction of we birds, and we have been vcuchsafed of every thing; and verily this is grace manifest
Solomon was heir to David, and he said: "O people, we have been taught the language of Tair, and have been given of everything. This is a clear favour indeed."
Solomon succeeded David and said, “O people... We have been taught the language of birds (the ability to communicate with other creatures) and endowed with (the blessing of having knowledge about) all things... This is indeed a clear favor!”
Sulayman was Dawud´s heir. He said, ´Mankind! we have been taught the speech of birds and we have been given everything. This is indeed clear favour.´
Solomon inherited from David, and he said, ‘O people! We have been taught the speech of the birds, and we have been given out of everything. Indeed this is a manifest advantage.’
Solomon succeeded David. He would say (citing in gratitude God’s favors to him): "O people! We have been taught the language of birds and we have been granted (some portion) of everything (which God provides for His servants). Surely this is a conspicuous favor
And Solomon succeeded David and he said, `O you people! we have been taught the language of the birds (and also the technique of horsemanship), and bestowed with everything (essential for us). This indeed is a distinct favour (of God and His grace).
And Solomon was David's heir, and he said, 'Men, we have been taught the speech of the birds, and we have been given of everything; surely this is indeed the manifest bounty.
And Solomon inherited from David, and he said: “People, we were taught the language of the birds, and were given from everything. Indeed, this is the obvious grace.”
When Solomon inherited David’s kingdom, he said [to his people]: “God has taught me to communicate with the birds and has granted me many talents & knowledge out of his grace [that I am sincerely grateful for.]
And Solomon was David’s heir. He said, “O you people, we have been taught the speech of birds, and on us has been bestowed a little of all things. This is indeed grace manifest from God.
And Solomon succeeded David, and he said, “O mankind, we have been taught the language of birds, and we have been given of everything; this is most surely the evident grace.”
And Solomon was David's heir; and said, 'O ye folk! we have been taught the speech of birds, and we have been given everything; verily, this is an obvious grace!
And Sulaiman became Dawud’s heir; and he said, “O people, we have indeed been taught the language of birds, and have been given from all things; this surely is a manifest favour.”
And Solomon succeeded David and he [Solomon] said, “O people! We have been given the knowledge of the speech of the birds and we have been given from all things. Lo! This indeed is the favor, the most clear.”
And Solomon was David's heir; and he said, O men, we have been taught the speech of birds, and have had all things bestowed on us; this is manifest excellence
And Solomon was David´s heir. He said, "O you people! We have been taught the language of birds, and we have been given abundance; verily, this is manifest grace!"
Solomon inherited David. He said: 'Know, my people, we have been taught the speech of birds and given everything. Surely, this is a clear bounty.
And in knowledge Solomon was David's heir. And he said, "O men, we have been taught the speech of birds, and are endued with everything. This is indeed a clear boon from God."
And Sulaiman inherited (the possessions and qualities of) Daud. And he said: “O mankind! We have been taught the language of the birds, and we have been bestowed from all things. Surely, this indeed: it is the evident grace!
And Solomon inherited from David and he said: O humanity! We were taught the utterance of the birds and everything was given to us. Truly, this is clearly grace.
Solomon, David’s heir, said, “O People, we have been taught the language of birds, and we have been given benefit from all things. This is indeed a real blessing.”
Solomon succeeded David. He said: "O people! We have been taught the language of birds and given all sort of things. This is indeed a great blessing from Allah."
And Solomon succeeded David and said: "O people, we have been taught the speech of birds and we have been endowed with all kinds of things. Surely this is a conspicuous favour (from Allah)."
And Solomon was David’s heir, and he said: O men, we have been taught the speech of birds, and we have been granted of all things. Surely this is manifest grace
And Sulaiman was Dawood's heir and he said, "O mankind! we have been taught the speech of birds and we have been given of everything. This is certainly a clear grace."
And Solomon inherited David. And he said, "O people! We have been taught the speech of the birds, and have been given all kinds of things. This, indeed, is certainly a manifest favour!"
And Sulayman (Solomon) succeeded Dawud (David) and said: ‘O people, we have been taught the speech of birds (as well) and we have been granted everything. No doubt, this is the most obvious Grace (of Allah).
And Solomon inherited from David, and he said: "O people, we have been taught how to understand the speech of birds, and we have been given from everything. This is indeed an evident grace."
And Solomon inherited from David, and he said: "O people, we have been taught how to understand the speech of the creatures that fly, and we have been given from everything. This is indeed an evident grace.
And Solomon inherited from David, and he said: "O people, we have been taught how to understand the speech of the creatures that fly, and we have been given from everything. This is indeed an evident grace."
And Soliman inherited David, and he said: "You, you the people we had been taught the birds' speech (language)/logic, and we were given from every thing, that truly that it is (E) the grace/favour/blessing , the clear/evident ."
And [in this insight] Solomon was [truly] David’s heir; and he would say: “O you people! We have been taught the speech of birds, and have been given [in abundance] of all [good] things: this, behold, is indeed a manifest favour [from God]!”
And Sulayman was Dawud's heir, (Literally: inherited "from" Dawud "David") and he said, "O you mankind, we have been taught the language (Literally: the manner of pronunciation) of (the) birds, and we have been brought (much) of everything; surely this is indeed the evident Grace."
And Solomon was David's heir. And he said: O mankind! Lo! we have been taught the language of birds, and have been given (abundance) of all things. This surely is evident favour
Solomon became the heir to David. He said, "People, we have been taught the language of the birds and have been granted a share of everything. This indeed is a manifest favor (from God)"
And Sulaiman inherited (the traits of) Dawud and said, .O people we have been taught the speech of birds, and all sorts of things are given to us. Indeed, this is the evident grace (of Allah)
‘Solomon’ inherited ‘David’. He said: “O’ people, we have been taught the language of birds; and we have been granted of all things. This is indeed an apparent act of kindness beyond what is due.”
Sulaiman inherited from Daood and remarked, "Oh you people, we have been imparted the (special) knowledge about the language of the birds, and we have been given all sorts of things. That is obviously a special gift."
And Solomon was David's heir. He said: “O’ people, we have been taught the language of birds, and been given of all things. This is indeed an apparent act of kindness beyond what is due.”
And then did Sulayman inherit Dawud's kingdom, spiritual insight and the prophetic office -attributes do not usually go from father to son- and there did he address his people, thus: "O you people" he said, "we have been gracefully taught the language of the birds and we have been granted -by Allah- something of everything, and this is indeed His efficacious grace effecting the end for which it is given
Then Sulayman succeeded Dawud, and he said, “People, we have been taught the language of birds, and have been given all kinds of things, a clear sign of favour.”
And David was succeeded by Solomon, who said, “O people! We have been taught the language of birds, and been given everything ˹we need˺. This is indeed a great privilege.”
And Sulayman (Solomon) inherited from Dawud (David) and said: oh people, we were taught the speech of birds and have been given of everything, this is indeed a clear favour.
And Solomon succeeded David. He said: ‘Know, you people, we have been taught the tongue of birds and endowed with all good things. Surely this is the signal favour.‘
Solomon was David's heir. He said, "O people, we have been endowed with understanding the language of the birds, and all kinds of things have been bestowed upon us. This is indeed a real blessing."
And Solomon was David's heir. He said, "People, we have been taught the language of birds, and we have been given a share of everything. This is clearly a blessing."
And Solomon was David’s heir. He said, “People, we have been taught the language of birds, and we have been given a share of everything. This is clearly a blessing.”
And Solomon inherited David. And he said, “O the people, we were taught the speech of birds, and we were given, from everything. Surely this is the obvious bounty.”
And Solomon inherited David and he said: �O people! We have been taught the language of the birds, and we have been granted of everything; verily this is the manifest favour�
Solomon inherited David. He said: 'O people! We have been taught the speech of birds, and have been given of all good things. This is indeed a manifest favour [from God].'
Solomon was David's heir in continuation of Allah's Revelation. He said, "O People! We have been given a great cavalry of ready horses with the best knowledge of training them, and given every blessing. This evidently is a great Bounty on our nation." ((21:79), (34:10). Solomon ruled as King from 965 to 926 B.C.)
And Sulaiman was Dawood's heir, and he said: O men! we have been taught the language of birds, and we have been given all things; most surely this is manifest grace
And Solomon was heir to David. And he said, `O ye people, we have been taught the language of birds, and we have had all necessary things bestowed upon us. This indeed is God's manifest Grace.
Solomon inherited from David and said, “O mankind, we have been taught the language of the birds, and we have been given of all things. Truly this is clear bounty!
And Sulaiman (Solomon) was to inherit after Dawood (David). He said: "O you people! We have been taught the language of Birds, and to us is given (a little) of all things: Truly, this is (by Allah’s) clear Grace."
Solomon succeeded David. He said, “O people, we were taught the language of birds, and we were given a share of everything. This is a clear favor.”
And Solomon succeeded David. He said, 'O people, we were taught the language of birds, and we were given from everything. This is indeed a real blessing.'
And Solomon inherited David. He said, "O people, we have been taught the language of birds, and we have been given from all things. Indeed, this is evident bounty."
And Solomon was David's heir; and he said, 'O mankind! We have been taught the speech of birds, and we have been given of everything; indeed, this is surely a clear grace.'
And Solomon was David's heir. He said: "O ye people! We have been taught the speech of birds, and on us has been bestowed (a little) of all things: this is indeed Grace manifest (from God.)"
And Solomon was David's heir. He said: "O ye people! We have been taught the speech of birds, and on us has been bestowed (a little) of all things: this is indeed Grace manifest (from Allah.)"
وَحُشِرَ لِسُلَیۡمَـٰنَ جُنُودُهُۥ مِنَ ٱلۡجِنِّ وَٱلۡإِنسِ وَٱلطَّیۡرِ فَهُمۡ یُوزَعُونَ ١٧
Solomon’s hosts of jinn, men, and birds were marshalled in ordered ranks before him
And Solomon gathered his hosts of jinns, people, birds, and they were set in battle order,
And there were gathered unto Sulaiman his hosts of jinns and mankind and birds, and they were set in bands
His armies of jinns and men and Tair assembled, formed into ranks, (and marched
An army was formed for Solomon, from the jinni, men and birds. They were arranged together, recruited and administered (by Solomon).
Sulayman´s troops, made up of jinn and men and birds, were assembled for him, paraded in tight ranks.
[Once] Solomon’s hosts were marched out for him, comprising jinn, humans, and birds, and they were held in check
One day his hosts of jinn, and of human beingsmen, and of birds were assembled before Solomon (upon his command), and were led forth under full contro
And there were gathered together before Solomon his hosts comprising of jinn (- haughty) and (ordinary) men and birds and swift footed horses, and they were then arranged in separate well-disciplined columns
And his hosts were mustered to Solomon, jinn, men and birds, duly disposed
And his troops of Jinn and humans and the birds were gathered before Solomon, and they were set in rows.
Solomon had formed a disciplined army of men, Extra-terrestrials (Jinns) and birds ready to carry his orders
And before Solomon, marched a legion of the jinn, the humans, and the birds, and they were arranged in ranks
And to the service of Solomon were herded his troops of unseen beings and men and birds, all held in strict order,
And assembled for Solomon were his hosts of the ginns, and men, and birds, and they were marshalled
And assembled together for Sulaiman were his armies of jinns and men, and of birds – so they had to be restricted
And before Solomon were gathered his hosts out of the Jinns and of the humans and of the birds as they were pressed forward.
And his armies were gathered together unto Solomon, consisting of genii, and men, and birds; and they were led in distinct bands
And assembled for Solomon were his hosts of the Jinn and of mankind, and birds, and they were marshalled in battle order
We gathered to Solomon his army of jinn, humans and birds; gathered and dispersed
And to Solomon were gathered his hosts of Djinn and men and birds, and they were marched on in bands
And there were made to assemble, before Sulaiman, his regiments of jinns, and humans, and birds. So they are set in groups (ready to move) —
And there was assembled before Solomon his armies of jinn and humankind and birds and they are marching in rank
Assembled for Solomon were armies of spirit-beings and men and birds, readied to be mobilized.
Solomon gathered an army comprised of Jinns, men and birds; they all were kept under strict discipline
Hosts of jinn and humans and birds were marshalled for Solomon and were kept under full control
And his hosts of the jinn and the men and the birds were gathered to Solomon, and they were formed into groups
And his armies of the jinn and human beings and the birds were gathered before Sulaiman and they were formed into ordered ranks,
And Solomon's armies — of Jinns&, of human beings, and of birds — were assembled and then they were led forth in orderly ranks before him
And armies for Sulayman (Solomon) were collected from amongst (all species of) the jinn, human beings and birds. So they were held on (in his service) for discipline and training
And Solomon's soldiers were gathered, comprising of humans and Jinn and birds, for they were to be spread out
And the soldiers of Solomon were gathered, comprising of mankind and Jinn and birds, for they were to be spread out
And the soldiers of Solomon were gathered, comprising of mankind and Jinn and birds, for they were to be spread out.
And was gathered for Soliman his soldiers/warriors from the Jinns and the human/mankind, and the birds, so they are being restrained/apportioned (mobilized)
And [one day] there were assembled before Solomon his hosts of invisible beings, and of men, and of birds; and then they were led forth in orderly ranks
And his hosts were mustered to Sulayman, of the jinn and humankind and birds. So they were duly dispensed
And there were gathered together unto Solomon his armies of the jinn and humankind, and of the birds, and they were set in battle order
Soloman's army, consisting of human beings, jinn, and birds were gathered together in his presence in ranks
And mustered for Sulaiman were his forces from among the Jinns and the humans and the birds. So all of them were kept under (his) control
His soldiers of the jinn, men and birds were assembled before ‘Solomon’, and they all were set in rows.
Armies of the jinn, humans and birds were gathered for Sulaiman. They were all given proper ranks
Solomon’s forces of jinn, men, and birds were assembled before him and lined in orderly ranks.
And to Sulayman were thronged his forces embodying arrays of the Jinn, the men and the birds marshaled in proper order
Sulayman’s armies of jinn, men and birds gathered to parade before him;
Solomon’s forces of jinn, humans, and birds were rallied for him, perfectly organized.
And his soldiers from the Jinn and humans and birds were gathered before Sulayman (Solomon) and arranged into divisions.
His forces of jinn and men and birds were called to Solomon‘s presence, and ranged in battle array
Mobilized in the service of Solomon were his obedient soldiers of jinns and humans, as well as the birds; all at his disposal.
Then one day, Solomon's troops of jinn and men and birds were assembled before him, and they were [marching] in rows.
Then one day, Solomon’s troops of jinn and men and birds were assembled before him, and they were [marching] in rows.
And mustered for Solomon his troops among the jinn, the humans and the birds, so they were directing in rows.
And gathered together unto Solomon his hosts of jinn and men and birds and they were kept in order and ranks
Before Solomon were marshalled his troops of jinn, humans and birds; and they were all lined in orderly ranks.
Solomon's army included warrior tribes of the woods and the mountains, dwellers of townships, and great riders of the tribe of Taer. They were well disciplined, and dedicated to any appointed mission
And his hosts of the jinn and the men and the birds were gathered to him, and they were formed into groups
And there were gathered together unto Solomon his hosts of jinn and men and birds, and they were formed into separate divisions
And gathered for Solomon were his hosts of jinn and men and birds, and they were marshaled [in ordered ranks]
And before Sulaiman (Solomon) were gathered his armies— Of jinns' and men, and birds, and all of them marching forward in order and ranks
Solomon’s troops, consisting of jinn, humans, and birds—perfectly organized.
To the service of Solomon were mobilized his troops of sprites, and men, and birds—all held in strict order
And gathered for Solomon were his soldiers of the jinn and men and birds, and they were [marching] in rows
And assembled for Solomon were his armies of the jinns, and men, and birds, and they were marshalled;
And before Solomon were marshalled his hosts,- of Jinns and men and birds, and they were all kept in order and ranks
And before Solomon were marshalled his hosts,- of Jinns and men and birds, and they were all kept in order and ranks
حَتَّىٰۤ إِذَاۤ أَتَوۡا۟ عَلَىٰ وَادِ ٱلنَّمۡلِ قَالَتۡ نَمۡلَةࣱ یَـٰۤأَیُّهَا ٱلنَّمۡلُ ٱدۡخُلُوا۟ مَسَـٰكِنَكُمۡ لَا یَحۡطِمَنَّكُمۡ سُلَیۡمَـٰنُ وَجُنُودُهُۥ وَهُمۡ لَا یَشۡعُرُونَ ١٨
and when they came to the Valley of the Ants, one ant said, ‘Ants! Go into your homes, in case Solomon and his hosts unwittingly crush you.’
till, when they came to the valley of the ants, one ant said: “O ants! Enter your residences, lest Solomon and his hosts crush you (by their feet) while they don’t perceive.”
Until when they came unto the valley of the ants, an ant said: O ants! enter Your habitations lest Sulaiman and his hosts crush you while they perceive not
Till they reached the Valley of Naml. Said the lady of Naml: "O Naml, go into your dwellings lest Solomon and his hordes should crush you unawares."
When they came to the Valley of the Ants, one female ant said, “Ants! Go into your dwellings lest Solomon and his army inadvertently crush you.”
Then, when they reached the Valley of the Ants, an ant said, ´Ants! enter your dwellings so that Sulayman and his troops do not crush you unwittingly.´
When they came to the Valley of Ants, an ant said, ‘O ants! Enter your dwellings, lest Solomon and his hosts should trample on you while they are unaware.’
Until, when they reached a valley of ants, one of the ants said: "O you ants! Get into your dwellings lest Solomon and his army crush you unawares."
(Once he was marching with them) until when they (his armies) reached the valley of (the tribe named) al-Naml, a distinguished Namlite said, `O al-Naml! get into your habitations lest Solomon and his hosts should crush you unknowingly.
till, when they came on the Valley of Ants, an ant said, 'Ants, enter your dwelling-places, lest Solomon and his hosts crush you, being unaware!
Until when they came to the valley of the ants. An ant said: “Ants, get into your nests, so Solomon and his troops do not crush you while they do not realize.”
In a military campaign, Solomon and his army entered into a valley where the ants were freely roaming. One of the ants said: “Hurry up, get out of Solomon’s way as his army will unknowingly crush us all.”
Then, when they came to a valley of the ants, one of the ants said, “O you ants, get into your habitations, lest Solomon and his legion crush you without knowing it.
until, when they came upon the valley of ants, an ant said, “O you ants! Enter into your homes, lest Solomon and his troops crush you while they are unaware.”
until they came upon the valley of the ants. Said an ant, 'O ye ants! go into your dwellings, that Solomon and his hosts crush you not while they do not perceive.
Until when they came to the valley of the ants, a she ant exclaimed, “O ants, enter your houses – may not Sulaiman and his armies crush you, unknowingly.”
Until when they came upon the valley of the ants, an ant said, “O you ants! Enter your dwellings lest Solomon and his hosts crush you while they are not aware.”
until they came unto the valley of ants. And an ant, seeing the hosts approaching, said, O ants, enter ye into your habitations, lest Solomon and his army tread you under foot, and perceive it not
Until, when they came upon the Valley of the Ants, an ant said, "O you ants! Enter your dwellings, that Solomon and his hosts crush you not unperceiving (unknowing)."
and when they came to the Valley of the Ants, an ant said: 'Ants, go into your dwellings lest Solomon and his army should, unknowingly, crush you.
Till they reached the Valley of Ants. Said AN ANT, "O ye ants, enter your dwellings, lest Solomon and his army crush you and know it not."
until when they entered unto the valley of the ants, one she-ant said: “O you ants! Enter your dwellings, lest Sulaiman and his regiments crush you, while they perceive not.”
until when they approached the Valley of the Ants. One ant said: O ants! Enter your dwellings so that Solomon and his armies not crush you while they are not aware.
When they came to a valley of ants, one of the ants communicated, “All ants, retreat to your tunnels; otherwise, Solomon and his armies may unwittingly crush you.”
Once in an expedition he was marching with his army when they came across a valley of ants, one of the ants said: "O ants, get into your habitations lest Solomon and his army crush you under their feet without even noticing it."
(Solomon was once on the move with them) until when they reached a valley of ants one of the ants said: "O ants, get into your holes, lest Solomon and his hosts crush you (under their feet) without even knowing."
Until when they came to the valley of the Naml, a Namlite said: O Naml, enter your houses, (lest) Solomon and his hosts crush you, while they know not
until when they came to a valley of the ants, an ant said, "O you ants! enter your houses lest Sulaiman and his armies crush you while they do not perceive."
The parade went on till, when they came upon a valley of ants, an ant said, "O ants! Get into your homes (holes), lest Solomon and his armies crush you unknowingly!"
Until when these (troops) reached an open field of ants, one ant said: ‘O ants, enter your dwellings, lest Sulayman (Solomon) and his troops crush you whilst they remain just unaware.
Until they came to a valley of ants, an ant said: "O ants, enter your homes else you will be crushed by Solomon and his soldiers while they do not notice."
Until they came to a valley of ants, a female ant said: "O ants, enter your homes else you will be crushed by Solomon andhis soldiers while they do not notice.
Until they came to a valley of ants, a female ant said: "O ants, enter your homes else you will be crushed by Solomon and his soldiers while they do not notice."
Until when they passed by the ants' valley, an ant said: "You, you the ants, enter your residences, (let) not Soliman and his warriors smash/destroy you (E) and they are not feeling/sensin
till, when they came upon a valley [full] of ants, an ant exclaimed: “O you ants! Get into your dwellings, lest Solomon and his hosts crush you without [even] being aware [of you]!”
Till, when they came up to the Valley of Ants, an ant said, "O you ants, enter your dwellings so that Sulayman and his hosts would not definitely crush you, (while) they are not aware."
Till, when they reached the Valley of the Ants, an ant exclaimed: O ants! Enter your dwellings lest Solomon and his armies crush you, unperceiving
When they arrived in the valley of the ants, one ant said to the others, "Enter your dwellings lest you be carelessly crushed by Soloman and his army."
until when they reached the valley of the ants, one of the ants said, .O ants, enter your dwelling places, lest Sulaiman and his armies crush you unknowingly
Until, when they came upon the valley of the ants, one of the ants said: “O’ ants, enter your dwellings, lest ‘Solomon’ and his soldiers crush you, while they perceive not."
And as they set foot in the valley of the ants, one of the ants called out, "Oh all you ants! Go back home to your anthills. Otherwise, Sulaiman and his armies may trample you under their feet, and they might not know it."
Until, when they came upon the valley of the ants, one of the ants said: “O’ ants, go quickly into your dwellings, lest Solomon and his soldiers unconsciously crush you."
And when they reached the valley of the ants -where ants formed a great number of communities or colonies- one ant said to the rest: O you ants go back to your dwellings so that Sulayman and his hosts do not crush you unawares"
and they marched until they came to the Valley of Ants, where one of the ants said: “Ants, get into your anthills so that Sulayman and his armies don’t crush you unwittingly.”
And when they came across a valley of ants, an ant warned, “O ants! Go quickly into your homes so Solomon and his armies do not crush you, unknowingly.”
Until when they came upon the valley of the ants, an ant said: oh ants, enter your homes so that Sulayman (Solomon) and his soldiers do not crush you without realising.
When they came to the Valley of the Ants, an ant said: ‘Go into your dwellings, ants, lest Solomon and his warriors should unwittingly crush you
When they approached the valley of the ants, one ant said, "O you ants, go into your homes, lest you get crushed by Solomon and his soldiers, without perceiving."
When they came upon the valley of the ants, one of the ants said, "Ants enter your dwellings so that you will not be crushed by Solomon and his soldiers without their knowing it."
When they came upon the valley of the ants, one of the ants said, “Ants enter your dwellings so that you will not be crushed by Solomon and his soldiers without their knowing it.”
Until, when they came upon The Ants Valley, an ant said, “O the ants! Enter your dwellings, lest Solomon and his troops crush you while they do not feel.”
Until when they came to the Valley of Ants, an ant said: �O you ants! Get into your habitations, so that Solomon and his hosts may not crush you, being unaware�
At length, when they came to a valley of ants, one ant said: 'Go into your dwellings, ants, lest Solomon and his troops inadvertently crush you.'
Once (when Solomon was on an expedition to the South), they came upon the valley ruled by Queen An-Naml. The Queen, (realizing the power of Solomon), ordered her armies, "Go back in your barracks, lest Solomon and his armies crush you without knowing that we are a peaceful tribe."
Until when they came to the valley of the Naml, a Namlite said: O Naml! enter your houses, (that) Sulaiman and his hosts may not crush you while they do not know
Until when they came to the valley of Al-Naml, a Namlite said, `O ye Naml, enter your habitations, lest Solomon and his hosts crush you, while they know not.
till when they came to the valley of the ants, an ant said, “O ants! Enter your dwellings, lest Solomon and his hosts crush you, while they are unaware.
Till when they came to a valley of the ants, (and) one of the ants said: "O you ants, get into your houses, lest Sulaiman (Solomon) and his armies will crush you (while marching) without knowing it."
Upon reaching the Valley of the Ants, an ant warned, “O ants, retreat to your dwellings, lest Solomon and his troops inadvertently crush you.”
Until, when they came upon the Valley of Ants, an ant said, 'O ants! Go into your nests, lest Solomon and his troops crush you without noticing.'
Until, when they came upon the valley of the ants, an ant said, "O ants, enter your dwellings that you not be crushed by Solomon and his soldiers while they perceive not."
Until when they came upon the valley of the ants. An ant said, 'O ants! Go into your dwellings, lest Solomon and his armies crush you while they do not perceive.'
At length, when they came to a (lowly) valley of ants, one of the ants said: "O ye ants, get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it."
At length, when they came to a (lowly) valley of ants, one of the ants said: "O ye ants, get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it."
فَتَبَسَّمَ ضَاحِكࣰا مِّن قَوۡلِهَا وَقَالَ رَبِّ أَوۡزِعۡنِیۤ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِیۤ أَنۡعَمۡتَ عَلَیَّ وَعَلَىٰ وَ ٰلِدَیَّ وَأَنۡ أَعۡمَلَ صَـٰلِحࣰا تَرۡضَىٰهُ وَأَدۡخِلۡنِی بِرَحۡمَتِكَ فِی عِبَادِكَ ٱلصَّـٰلِحِینَ ١٩
Solomon smiled broadly at her words and said, ‘Lord, inspire me to be thankful for the blessings You have granted me and my parents, and to do good deeds that please You; admit me by Your grace into the ranks of Your righteous servants.’
So he (Solomon) smiled laughing at its speech and said: “My Lord! Bestow upon me power that I may thank You for Favors, which You have bestowed on me and on my parents, so that I may do righteous deeds that will please You, and admit me by Your Mercy among Your righteous servants.”
So he smiled, amused at her speech, and said: my Lord! arouse me that I should be thankful for Thy favour wherewith Thou hast favoured me and my parents, and that I should work righteously pleasing Thee, and out of Thy mercy enter me among Thine righteous bondmen
(Solomon) smiled, amused at her speech, and said: "O Lord grant me that I should be grateful for the favours You have bestowed on me and my parents, and do good things of Your pleasing; and admit me among Your righteous devotees by Your grace."
(Solomon) smiled at her words and said, “My Rabb... Enable me (with the Name Rahim in my essence) to be thankful for the blessings You have granted me and my parents, and to do righteous deeds that please You, and include me among Your righteous servants with Your grace.
He smiled, laughing at its words, and said, ´My Lord, keep me thankful for the blessing You have bestowed on me and on my parents, and keep me acting rightly, pleasing You, and admit me, by Your mercy, among Your slaves who are righteous.´
Whereat he smiled, amused at its words, and he said, ‘My Lord! Inspire me to give thanks for Your blessing with which You have blessed me and my parents, and that I may do righteous deeds which may please You, and admit me, by Your mercy, among Your righteous servants.’
Smiling at her words (in humble contentment with God’s favors to him), he said: "My Lord! Inspire and guide me so that I may thank You for Your favor which You have bestowed on me and on my parents, and so that I may act righteously in a manner that will please You; and include me (out of Your mercy) among Your righteous servants."
Thereupon he (- Solomon) wondered and was pleased with (the good opinion the Namlite expressed about his own and his army's power and piety) and said (praying), `My Lord! rouse me up that I may offer thanks for the favours You have shown me and my forefathers and that I should do such deeds as are righteous and may please You, and count me through Your mercy with Your righteous servants.
But he smiled, laughing at its words, and he said, 'My Lord, dispose me that I may be thankful for Thy blessing wherewith Thou hast blessed me and my father and mother, and that I may do righteousness well-pleasing to Thee; and do Thou admit me, by Thy mercy, amongst Thy righteous servants.
So, he smiled, laughing from her word and said: “My Lord, enable me to thank for Your favor that You favored upon me and upon my parents, and to do good to please You, and admit me among Your righteous servants by Your mercy.”
Solomon was amused with the ant’s speech and smiled. He then [thanked God for giving him all this knowledge and wealth and] said: “ O My lord, I thank you for all favors that you have showered me and my parents with. Help me to do nothing but the good deeds to please you. May you include me out of your mercy among your righteous servants.”
So he smiled, amused at its speech, and he said, “O my Lord, order me that I may be grateful for Your favors which you have bestowed on me and on my parents, and that I may do righteous deeds that will please You, and admit me, by Your grace, to the ranks of Your righteous servants.
So he smiled, laughing at her speech, and said, “My Lord, direct me to be thankful for Your blessings which you have bestowed upon me and upon my parents, and to do righteousness that well pleases You. And include me, by Your mercy, among Your righteous servants.”
And he smiled, laughing at her speech, and said, 'O Lord! excite me to be thankful for Thy favour, wherewith Thou hast favoured me and my parents, and to do righteousness which may please Thee; and make me enter into Thy mercy amongst Thy righteous servants!
He therefore smiled beamingly at her speech*, and submitted, “My Lord, bestow me guidance so that I thank you for the favour which You bestowed upon me and my parents, and so that I may perform the good deeds which please You, and by Your mercy include me among Your bondmen who are worthy of Your proximity.” (Prophet Sulaiman heard the voice of the she ant from far away.
Thereupon he smiled laughing from her word and he said, “O my Lord, exhort me that I should be grateful for your blessing with which You blessed me and blessed my parents and that I do righteous deeds which You are pleased with and admit me through Your mercy among your servants who are the righteous.”
And Solomon smiled, laughing at her words, and said, O Lord, excite me that I may be thankful for thy favour, wherewith thou hast favoured me, and my parents; and that I may do that which is right, and well-pleasing unto thee: And introduce me, through thy mercy, into paradise, among thy servants the righteous
And he (Solomon) smiled, laughing at her speech, and said, "O Lord! Excite (cause) me to be thankful for Thy favour, wherewith Thou hast favoured me and my parents, and to do righteousness which may please Thee; and include me by Thy Grace amongst T
He smiled, and laughed at its words, and said: 'My Lord, inspire me that I should be thankful for Your blessing with which You have blessed me and my parents, and that I may do good works that will please You. Admit me, by Your Mercy, among Your righteous worshipers.
Then smiled Solomon, laughing at her words, and he said, "Stir me up, O Lord, to be thankful for thy favour which thou hast shewed upon me and upon my parents, and to do righteousness that shall be well pleasing to thee, and bring me in, by thy mercy, among thy servants the righteous."
So (Sulaiman) smiled, (becoming) one who laughs at her utterance and said: “My Nourisher-Sustainer! Grant me (the initiative and desire) that I may pay thanks for Your Grace that You have showered upon me and upon my parents, and that I may do righteous good deeds with which You may agree, and admit me under cover of Your Mercy, among your righteous Ibad .
So Solomon smiled as one who laughs at its saying and he said: My Lord! Arouse me that I give thanks for Thy divine blessing with which Thou wert gracious to me and ones who are my parents and that I do as one in accord with morality. May Thou be well-pleased and cause me to enter by Thy Mercy among Thy servants, ones in accord with morality.
(Solomon) [perceiving the ant’s communication] smiled, amused at its speech. He said, “O my Lord, inspire me to be always grateful for Your blessing, which You have bestowed on me and my parents. [Inspire me] to perform such righteous deeds as will please You. Admit me, by Your grace, to be among Your righteous servants.”
So Solomon smiled, laughing at its statement, and said: "O Lord! Inspire me to render thanks for Your favors, which You have bestowed on me and on my parents, to do such good deeds that will please You; and admit me, by Your mercy, among Your righteous servants."
Smiling at the ant´s utterance, Solomon burst into laughter and said: "My Lord! Hold me under (Your) control that I may render thanks for the favour which You have bestowed on me and on my parents, and that I may act righteously in a manner that would please You. Include me, out of Your Mercy, among Your righteous servants."
So he smiled, wondering at her word, and said: My Lord, grant me that I may be grateful for Thy favour which Thou hast bestowed on me and on my parents, and that I may do good such as Thou art pleased with, and admit me, by Thy mercy, among Thy righteous servants
So he smiled (and) laughed at its statement and said, "My Fosterer! grant me such orderliness that I should be grateful for Your favour with which You have favoured me and my parents, and that I should do such righteouswork which should please You; and admit me by Your mercy, among Your righteous servants."
Solomon then smiled broadly at her (the ant's) words, and said, "My Lord! Make me grateful for your favours which You have bestowed on me and on my parents. And make me do righteous deeds which You are pleased with. And put me in the list of Your righteous devotees!"
So he (Sulayman [Solomon]) smiled, feeling amused at the ant’s words, and submitted: ‘O Lord, keep me by Your bestowal firm on it that I remain ever-thankful for Your favour You have conferred on me and on my parents, and I do such pious deeds as You are pleased with, and admit me by Your mercy amongst Your pious slaves enjoying exceptional nearness to You.
He then smiled, amused by what she said. And he said: "My Lord, help me to be thankful for the blessings You have bestowed upon me and upon my parents, and that I may do good work that pleases You, and admit me by Your Mercy with Your righteous servants."
He then smiled, amused by what she said. And he said: "My Lord, help me to be thankful for the blessings You have bestowed upon me and upon my parents, and that I may do good works that please You, and admit me by Your mercy with Your righteous servants.
He then smiled, amused by what she said. And he said: "My Lord, help me to be thankful for the blessings You have bestowed upon me and upon my parents, and that I may do good works that pleases You, and admit me by Your mercy with Your righteous servants."
So he smiled laughing/wondering from its saying/word, and he said: "My Lord, inspire/influence me that I thank/be grateful (for) your blessing which you blessed on me and on my parents, and that I make/do correct/righteous deeds You accept/approve it, and enter me with Your mercy in (between) Your worshippers/slaves the correct/righteous."
Thereupon [Solomon] smiled joyously at her words, and said: “O my Sustainer! Inspire me so that I may forever be grateful for those blessings of Thine with which Thou hast graced me and my parents, and that I may do what is right [in a manner] that will please Thee; and include me, by Thy grace, among Thy righteous servants!”
So he smiled broadly, laughing at its speech, and said, "Lord! Dispense me to thank (You) for Your favor wherewith You have favored me and (both) my parents, and to do righteousness that satisfies You, and cause me to enter by Your mercy, among Your righteous bondmen."
And (Solomon) smiled, laughing at her speech, and said: My Lord, arouse me to be thankful for Thy favour wherewith Thou hast favoured me and my parents, and to do good that shall be pleasing unto Thee, and include me in (the number of) Thy righteous slaves
(Solomon) smiled at the ant's remarks and said, "Lord, inspire me to thank you for Your favors to me and my parents and to act righteously so as to please you. Admit me, by your mercy into the company of Your righteous servants"
So he (Sulaiman) smiled, laughing on her speech and said, .My Lord, enable me to become grateful to Your favor that you have bestowed on me and on my parents, and to do good deeds that You like, and admit me, with Your mercy, among Your righteous servants
Thus, ‘Solomon’ smiled, amused at its speech and said: “O’ My Lord, grant me the power to be grateful to You for Your generous favor which You have bestowed upon me, and upon my parents so as to behave righteously in a manner that will be well-pleasing to You, and admit me by Your (divine) clemency among Your righteous servants.”
Amused by the ant´s remarks, Sulaiman smiled and said, "My Lord! Keep me under control, so that (instead of being pretentious) I may remain grateful for the blessings you showered upon me and my parents. So that I may perform the righteous deeds that please You. (Lord)! by Your Grace, let me join the group of Your righteous servants."
So Solomon smiled exuberantly at its words and prayed: “O’ My Lord, grant me the power to be grateful to You for Your generous favor which You have bestowed upon me and my parents so as to behave righteously in a manner that will be well-pleasing to You. And admit me by Your Mercy among Your righteous servants.”
And there did Sulayman's countenance turn expressive of pleasure and amusement and he laughed at what he thought was indeed incredible and at once he prayed: "O Allah, my Creator", I pray and beseech You to actuate me with the feeling of gratitude and gratefulness for Your grace and blessing and Your beneficent gift you bestowed on me and my parents Help me impress my deeds with wisdom and piety to Your satisfaction, and in mercy to me, admit me O Allah, my Creator, into the realm of those of Your votaries in whose hearts reigns piety
Sulayman smiled and laughed at her words and said, “Lord, make me grateful to You for the blessings that You have given me and my father; and grant me strength to do righteous deeds to please You; and kindly, include me with Your righteous servants.
So Solomon smiled in amusement at her words, and prayed, “My Lord! Inspire me to ˹always˺ be thankful for Your favours which You have blessed me and my parents with, and to do good deeds that please you. Admit me, by Your mercy, into ˹the company of˺ Your righteous servants.”
Then he smiled amused at her words and said: my Lord, grant me that I am grateful for Your blessing which You have blessed me and my parents with and that I do good work which You will be pleased with and enter me by Your mercy amongst Your righteous servants.
He smiled, laughing at her words, and said: ‘Inspire me, Lord, to render thanks for the favours with which You have favoured me and my parents, and to do good works that will please You. Admit me, through Your mercy, among Your righteous servants.‘
He smiled and laughed at her statement, and said, "My Lord, direct me to be appreciative of the blessings You have bestowed upon me and my parents, and to do the righteous works that please You. Admit me by Your mercy into the company of Your righteous servants."
Solomon smiled, amused at what she said, and said, "My Lord, enable me to be grateful for the blessings You have given me and my parents, and that I may do righteous deeds accepted by You. And admit me by Your mercy into [the ranks of] Your righteous worshipers."
Solomon smiled, amused at what she said, and said, “My Lord, enable me to be grateful for the blessings You have given me and my parents, and that I may do righteous deeds accepted by You. And admit me by Your mercy into [the ranks of] Your righteous worshipers.”
So, he smiled, laughing from its saying, and said, “My Lord, direct me to thank your graces which You have graced upon me and upon my parents, and that to work righteous, You satisfy with it. And enter me by Your mercy, within Your righteous slaves.”
Then he smiled, laughing at its words, and said: �My Lord! Dispose me that I may be thankful for Your bounty, which You have bestowed on me and my parents, and that I may do righteousness such as You are pleased with, and admit me, by Your mercy, among Your righteous servants�
He smiled joyously at her words, and said: 'My Lord! Direct my whole being so that I will always be grateful for Your grace which You have bestowed on me and on my parents, and that I may do righteous deeds which will please You; and include me, by Your grace, among Your righteous servants.'
Solomon smiled joyously at her words and said, "My Lord! Enable me to be grateful for your blessings upon me and my parents. Enable me to work for the betterment of humanity and thus please You. Include me, by Your Grace, among your righteous servants."
So he smiled, wondering at her word, and said: My Lord! grant me that I should be grateful for Thy favor which Thou hast bestowed on me and on my parents, and that I should do good such as Thou art pleased with, and make me enter, by Thy mercy, into Thy servants, the good ones
Thereupon he smiled wondering at her words and said, `My Lord, grant me that I may be grateful to Thee, for Thy favour which Thou hast bestowed upon me and upon my parents, and that I may do such good works as would please Thee, and admit me, by Thy mercy, among Thy righteous servants.
And he smiled, laughing at her words, and said, “My Lord! Inspire me to give thanks for Thy blessing wherewith Thou hast blessed me and my parents and to work righteousness pleasing to Thee, and cause me to enter, through Thy Mercy, among Thy righteous servants!
So he (Sulaiman) smiled, amused at her speech; And he said: "O my Lord! Command me that I may be thankful for Your mercies, which You have blessed upon me and upon my parents, and that I may act righteous that will please You: And admit me, by Your Grace, to the ranks of your righteous servants."
Amused by her words, he laughed and prayed, “My Lord, inspire me to be thankful for the blessings You’ve bestowed upon me and my parents, and to perform righteous deeds that please You. And by Your mercy, include me among Your righteous servants.”
He smiled and laughed at her words, and said, 'My Lord, direct me to be thankful for the blessings you have bestowed upon me and upon my parents, and to do good works that please You. And admit me, by Your grace, into the company of Your virtuous servants.'
So [Solomon] smiled, amused at her speech, and said, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve. And admit me by Your mercy into [the ranks of] Your righteous servants."
And he smiled, laughing at her speech, and said, 'My Lord! Enable me to be thankful for Your favour, which You have favoured me and my parents and that I may do right which will please You; and make me enter, by Your mercy, amongst Your righteous servants.'
So he smiled, amused at her speech; and he said: "O my Lord! so order me that I may be grateful for Thy favours, which thou hast bestowed on me and on my parents, and that I may work the righteousness that will please Thee: And admit me, by Th y Grace, to the ranks of Thy righteous Servants."
So he smiled, amused at her speech; and he said: "O my Lord! so order me that I may be grateful for Thy favours, which thou hast bestowed on me and on my parents, and that I may work the righteousness that will please Thee: And admit me, by Thy Grace, to the ranks of Thy righteous Servants."
وَتَفَقَّدَ ٱلطَّیۡرَ فَقَالَ مَا لِیَ لَاۤ أَرَى ٱلۡهُدۡهُدَ أَمۡ كَانَ مِنَ ٱلۡغَاۤىِٕبِینَ ٢٠
Solomon inspected the birds and said, ‘Why do I not see the hoopoe? Is he absent
He inspected the birds, and said: “What is the matter that I don’t see the hoopoe (old world bird) or is he among the absentees?
And he sought after the birds and said: what aileth me that I see not the hoopoe; is he among the absentees
When he reviewed the Tair, he said: "How is it I do not see Hud-hud? Is he absent
Then (one day, Solomon) inspected the birds and said, “Why can’t I see Hoopoe... Is he lost?”
He inspected the birds and said, ´How is it that I do not see the hoopoe? Or is it absent without leave?
[One day] he reviewed the birds, and said, ‘Why do I not see the hoopoe? Or is he absent?’
(On another occasion) he inspected the birds and said: "How is it that I cannot see the hoopoe? Or is he among the absentees
And (once) he reviewed the birds and the (cavalry of) swift running horses and said, `How is it that I do not see (my officer named) Hudhud? Is he deliberately absent
And he reviewed the birds; then he said, 'How is it with me, that I do not see the hoopoe? Or is he among the absent
And he inspected the birds, then he said: “What is with me that I do not see the hoopoe, is he absent?
Once he summoned all birds in his army. When he took the attendance, he realized that the Hoopoe was absent
And he looked over the birds and he said, “Why do I not see the hoopoe, or is it among the absentees
Then he inspected the birds and said, “What is it with me? Can I not see the hoopoe, or is he among the absentees?
And he reviewed the birds, and said, 'How is it I see not the hoopoe? is he then amongst the absent
And he surveyed the birds – he therefore said, “What is to me that I do not see the Hudhud (hoopoe), or is he really absent?”
And he inspected the birds and then he said, “Why is it that I see not the hoopoe or is he one of the absentees?
And he viewed the birds, and said, what is the reason that I see not the lapwing? Is she absent
And he reviewed the birds, and said, "How is it that I see not the hoopoe (perhaps used as a spy, messenger or observer or symbolizing one)? Is he then amongst the absent
He reviewed the birds and said: 'Why is it that I do not see the hoopoe here? Or is he among the absent
And he reviewed the birds, and said, "How is it that I see not the lapwing? Is it one of the absent
And (Sulaiman) made the (military) review of the (regiments of the) birds, and said: “What is (gone wrong) with me that I do not see the hoopoe? Or is he among the absentees
And he reviewed the birds and said: Why see I not the hoopoe bird? Had it been among the ones who are absent?
He reviewed the birds and said, “Why do I not see the hoopoe? Is he among those absent?
He took a roll call of the birds and said: "I do not see the hoopoe, where is he? How could he be absent
(On another occasion) Solomon inspected the birds and said: "Why is it that I do not see the hoopoe? Is he among the absentees
And he reviewed the birds, then said: How is it I see not Hudhud, or is it that he is one of the absentees
And he sought for the birds, then said, "How is it that I do not see the hoopoe or is he among those who arc absent?
And he (Solomon) inspected the rank of the birds, and said, "How come I do not see the Hudhud ? Or is he among the absentees
And Sulayman (Solomon) inspected the birds and said: ‘How is it that I do not see the hoopoe? Or has he (really) vanished
And he inspected the birds, then said: "Why do I not see the hoopoe, or is he among those absent"
And he inspected the birds, then said: "Why do I not see the hoopoe, or is he among those absent?
And he inspected the birds, then said: "Why do I not see the hoopoe, or is he among those absent?"
And he seeked/searched the bird/birds , so he said: "Why (it is) not for me, I do not see the hoopoe bird/clucking bird , or he was from the absent? I will torture him strong (severe) torture."
And [one day] he looked in vain for [a particular one of] the birds; and so he said: How is it that I do not see the hoopoe? Or could he be among the absent
And he reviewed the birds; then he said, "what is it with me that I do not see the hoopoe? Or is he among the absent
And he sought among the birds and said: How is it that I see not the hoopoe, or is he among the absent
(Solomon) inspected the birds and said, "How is it that I cannot see the hoopoe. Is he absent
And (once) he (Sulaiman) checked the birds and said, .How is it with me that I do not see the hudhud (hoopoe)? Rather he has disappeared
He inspected the birds, and said: "How is it that I do not see the hoopoe (here)? Or is it among the absentees?
(At another time) while inspecting a flock of birds, he said, "What is wrong? I do not see the swan here! Is he absent?"
He inspected the birds and said: "How is it that I don’t see the hoopoe here? Or is it among the absentees?
And he inspected the birds and took a muster of them, only to find one missing, he said: "Why do I not see the hoopoe or has he been among the absentees!" (A bird of the family upupidae especially the typical upupa epops, conspicuous by its variegated plumage and large erectile crest)
One day, whilst looking for a missing bird, Sulayman said: “Why can’t I see the Hoopoe? He’s absent?
˹One day˺ he inspected the birds, and wondered, “Why is it that I cannot see the hoopoe? Or could he be absent?
Then he inspected the birds and said: how come I don´t see the hoopoe (Hudhud) or is he absent?
He inspected the birds and said: ‘Why is it that I do not see the lapwing? Is he not here
He inspected the birds, and noted: "Why do I not see the hoopoe? Why is he missing?
[One day] he inspected the birds and said, "Why do I not see the hoopoe, or is he absent without permission?
[One day] he inspected the birds and said, “Why do I not see the hoopoe, or is he absent without permission?
And he inspected the birds, so he said, “What is the matter with me? I do not see the hoopoe? Or is it from the absentees?
And he reviewed the birds; then he said: �How is it with me that I do not see the hoopoe? Or is it that he is of the absentees?
He inspected the birds and said: 'Why is it that I do not see the hoopoe? Is he among the absentees?
(Leaving the peaceful tribe of An-Naml alone, Solomon marched forward.) As he examined the cavalry, he said, "How is it that I do not see the commande
And he reviewed the birds, then said: How is it I see not the hoopoe or is it that he is of the absentees
And he reviewed the birds and said, `How is it that I do not see Hudhud? Is he deliberately absent
And he surveyed the birds and said, “How is it that I do not see the hoopoe? Or is he among those who are absent
And he took a troop of the birds, and he said: "Why is it I see not the Hoopoe? (A bird with feathers like a crown on its head ) or is he from those absent
He surveyed the birds and said, “What’s amiss that I don’t see the hoopoe? Could he be among the absentees?
Then he inspected the birds, and said, 'Why do I not see the hoopoe? Or is he among the absentees
And he took attendance of the birds and said, "Why do I not see the hoopoe - or is he among the absent
And he reviewed the birds, and said, 'Why do I not see the hoopoe? Or is he among the absent?
And he took a muster of the Birds; and he said: "Why is it I see not the Hoopoe? Or is he among the absentees
And he took a muster of the Birds; and he said: "Why is it I see not the Hoopoe? Or is he among the absentees
لَأُعَذِّبَنَّهُۥ عَذَابࣰا شَدِیدًا أَوۡ لَأَا۟ذۡبَحَنَّهُۥۤ أَوۡ لَیَأۡتِیَنِّی بِسُلۡطَـٰنࣲ مُّبِینࣲ ٢١
I will punish him severely, or kill him, unless he brings me a convincing excuse for his absence.’
I will surely punish him with severe punishment, or slaughter him, unless he brings me a clear reason (for absence).”
Surely I shall torment him with a severe torment, or I shall slaughter him, unless he bringeth unto me a warranty manifest
I will punish him severely, or cut his throat, unless he bring a valid excuse."
“Unless he gives me a valid excuse for his absence I will punish him or execute him.”
I will certainly punish it most severely or slaughter it if it does not bring me clear authority.´
‘I will surely punish him with a severe punishment, or I will surely behead him, unless he brings a clear-cut excuse.’
"I will certainly inflict a severe punishment on him or maybe even kill him unless he comes to me with a convincing reason (for his absence)."
`I will certainly punish him very severely, rather I will execute him or else he must give me some valid excuse (for remaining absent)
Assuredly I will chastise him with a terrible chastisement, or I will slaughter him, or he bring me a clear authority.
I shall punish him, a severe punishment, or I shall slaughter him unless he brings me a clear reason.”
[Solomon became angry at his absence and said:] “If he does not come up with a good excuse, I will punish him severely or even execute him.”
“I will certainly punish it with a severe penalty, or cause it to be absent permanently, unless it brings me a clear reason for its absence.
Most surely, I will either punish him severely or slay him, unless he brings me an evident excuse.”
I will surely torment him with a severe torment; or I will surely slaughter him; or he shall bring me obvious authority.
“I will indeed punish him severely or slay him, or he must bring to me some clear evidence.”
I will most certainly punish him a severe punishment or I will most certainly slaughter him or else he must bring me a clear proof.”
Verily I will chastise her with a severe chastisement, or I will put her to death; unless she bring me a just excuse
I will surely punish him with a severe penalty; or I will slay him unless he brings me clear authority (or reason for his absence)."
Surely, I will punish him with a terrible punishment, or I will slaughter him or he gives me a good reason.
Surely, with a severe chastisement will I chastise it, or I will certainly slaughter it, unless it bring me a clear excuse."
I will surely punish him with a severe punishment, or I will surely slaughter him, or he must return to me with some convincing reasoning.”
I will, certainly, punish him with a severe punishment or deal a death blow to it unless it brings me a clear authority!
“I will certainly punish him severely or even kill him unless he brings me a good reason.”
I will certainly punish him severely or even slay him, if he does not offer me a reasonable excuse for his absence."
I will inflict a severe punishment on him or maybe even slaughter him unless he comes forth with a convincing reason (for his absence)."
I will certainly punish him with a severe punishment, or kill him, or he shall bring me a clear excuse
I will definitely punish him with a severe punishment or slaughter him or he should definitely come to me with a clear authority (justifying his absence)."
"I will punish it severely or slaughter it unless it brings me a convincing excuse!"
I will certainly award him severe punishment (for being absent without leave), or will certainly slaughter him, or he will bring me a sound plea (of being not guilty).
"I will punish him severely, or I will kill him, else he should have an clear excuse."
"I will punish him severely, or I will kill him, else he should have a clear excuse.
I will punish him severely, or I will kill him, else he should have a clear excuse.
I will slaughter it (E) , or it comes/brings to me (E) with a proof/evidence clear/evident
[If so,] I will punish him most severely or will kill him unless he bring me a convincing excuse!”
Indeed I will definitely torment him with a strict torment or indeed I will definitely slay him, or indeed he should definitely come up to me with an evident, all-binding authority."
I verily will punish him with hard punishment or I verily will slay him, or he verily shall bring me a plain excuse
I shall certainly punish him severely or slaughter him unless he has a good reason for his absence."
I will punish him with a severe punishment or slaughter him unless he brings to me a clear plea
I will definitely punish it with a stern punishment, or slaughter it, unless it brings me good reason.”
Unless he gives me a valid reason (for his absence), I will either inflict a severe punishment on him, or just slit his throat
I will definitely punish it with a stern punishment, or slaughter it, unless it brings me good reason.”
"I will punish him severely", he said, "or I will slaughter him unless he gives me a convincing excuse!"
Either he brings me a valid reason for his absence, or I will punish him severely, maybe even slaughter him!”
I will surely subject him to a severe punishment, or ˹even˺ slaughter him, unless he brings me a compelling excuse.”
I shall punish him severely or slaughter him unless he brings a clear authority.
I shall grievously punish him or even slay him if he does not offer me a veritable excuse.‘
"I will punish him severely or sacrifice him, unless he gives me a good excuse."
I will surely punish him severely or kill him unless he brings me a convincing excuse."
I will surely punish him severely or kill him unless he brings me a convincing excuse.”
I will torture it severe torment, or I will slaughter it, or it should bring me with an obvious Sultan.”
Certainly will I chastise him with a terrible chastisement, or will I slaughter him, or he brings me a clear reason (for his absence)
I will certainly punish him severely, or I will kill him, unless he brings me a clear warrant' [for his absence].
(Absconding from the marching army was a breach of discipline.) Solomon said, "Unless the commander presented a good reason I would punish him or demote him to a low rank."
I will most certainly punish him with a severe punishment, or kill him, or he shall bring to me a clear plea
`I will surely punish him with a severe punishment or I will slay him, unless he brings me a clear reason for his absence
I will surely punish him with a severe punishment, or I shall slaughter him, unless he brings me a clear warrant.
"I will really punish him with a harsh penalty, or (even) kill him, unless he brings to me a clear reason (for being absent)."
I will punish him severely or even slay him, unless he brings me a valid explanation.”
I will punish him most severely, or slay him, unless he gives me a valid excuse.'
I will surely punish him with a severe punishment or slaughter him unless he brings me clear authorization."
I will surely punish him with a severe punishment; or I will surely slaughter him; or he shall bring me clear authority.'
"I will certainly punish him with a severe penalty, or execute him, unless he bring me a clear reason (for absence)."
"I will certainly punish him with a severe penalty, or execute him, unless he bring me a clear reason (for absence)."
فَمَكَثَ غَیۡرَ بَعِیدࣲ فَقَالَ أَحَطتُ بِمَا لَمۡ تُحِطۡ بِهِۦ وَجِئۡتُكَ مِن سَبَإِۭ بِنَبَإࣲ یَقِینٍ ٢٢
But the hoopoe did not stay away long: he came and said, ‘I have learned something you did not know: I come to you from Sheba with firm news
But he (the hoopoe) did not stay long, he (came up and) said: “I have just found (the knowledge of a thing) which you have not found. I have come to you from Sheba with true news.
Buthe tarried not far, and he said: I have encompassed that which thou hast- not encompassed, and I come unto thee from Saba with a tidings sure
But he was not long in coming, and reported: "I have been around where you have not been. I come from Saba with positive news
Then (Hoopoe) came shortly after and said, “I saw something you do not know and I have come to you with reliable news from Sheba.”
However, it was not long delayed, and then it said, ´I have comprehended something you have not and bring you accurate intelligence from Sheba.
He did not stay for long [before he turned up] and said, ‘I have alighted on something which you have not alighted on, and I have brought you from Sheba a definite report
Before long the hoopoe came up and said: "I have obtained (some important information) which you do not have, and have come to you from Sheba with reliable news
But he (- Solomon) had not to wait long (before Hudhud came) and said, `I have acquired that information which you do not possess. I have come to you from (the territory of a Yemanite tribe) Saba' with sure and important news (to tell)
But he tarried not long, and said, 'I have comprehended that which thou hast not comprehended, and I have come from Sheba to thee with a sure tiding
So, he (the hoopoe) stayed (away) not too long, then he said: “I found out what you did not know it, and I brought you confirmed news from Sheba.
It did not take a long when Hoopoe arrived saying: “I have been to the land of Sheba and you do not know what is going on there.”
But the hoopoe had not gone far. It approached him and said, “I have compassed territory which you have not compassed, and I have come to you from Sheba with certain findings
But he did not stay away for long and he said, “I have encompassed that which you have not encompassed, and I have come to you from Sheba with sure tidings.
And he tarried not long, and said, 'I have compassed what ye compassed not; for I bring you from Seba a sure information
So Hudhud did not stay absent for long, and presenting himself submitted, “I have witnessed a matter that your majesty has not seen, and I have brought definite information to you from the city of Saba.”
But he did not tarry for long and he said [when he arrived], “I have encompassed [in knowledge] that which you [Solomon] have not encompassed and I have come to you from Sheba with an ascertained news.
And she tarried not long before she presented herself unto Solomon, and said, I have viewed a country which thou hast not viewed; and I come unto thee from Saba, with a certain piece of news
But he was not long in coming, and said, "I have compassed (covered territory or found out) what you compassed (covered or understood) not; for I come unto you from Sheba with sure information
He was not long in coming, and said: 'I know what you do not know. I come to you from Sheba with certain news
Nor tarried it long ere it came and said, "I have gained the knowledge that thou knowest not, and with sure tidings have I come to thee from Saba
But (the hoopoe) tarried not long. So (he came back and) said: “I have surveyed what you survey not thereof. And I have returned to you from (the head of statedom of) Saba with an authentic information
But it was not long in coming. Then, it said: I comprehended what thou hast not comprehended of it. And I drew near thee from Sheba with certain tidings.
(The hoopoe) did not tarry long. He said, “I have learned something you have not known. I have come to you from Sheba with accurate news.
The hoopoe, who did not take long in coming, said: I have just found out that which you do not know. I have brought you reliable information about the people of Sheba
Not before long the hoopoe came up and said: "I have obtained a knowledge which you could not. I have brought for you sure news about Sheba
And he tarried not long, then said: I have compassed that which thou has not compassed and I have come to thee from Saba’ with sure information -
So without making (him) wait for long (the hoopoe came) and said, "I have acquired (knowledge) of that which you do not know, and I bring to you true news from Saba.
And when the bird registered its presence before long, it said, "I have covered something which you have not. And I have come to you from Sheba with reliable information!"
It was only for a little while that he stayed (outside), then he (appeared and) said: ‘I have come to know a thing that is (perhaps) not in your knowledge, and I have brought you from (the land of) Saba (Sheba) a sure and true piece of news
But the hoopoe did not stay away long, then he said: "I have seen what you do not know, and I have come to you from Sheba with news which is certain."
But the hoopoe did not stay away long, then he said: "I have seen what you do not know, and I have come to you from Sheba with news which is certain.
But he did not stay away too long, then he said: "I know what you do not know, and I have come to you from Sheba with news which is certain."
So it waited/remained not far/distant, so it said: "I became aware/enveloped with what you did not become aware (of)/envelope with it, and I came to you from Sheba with sure/certain news/information."
But [the hoopoe] tarried but a short while; and [when it came] it said: “I have encompassed [with my knowledge] something that thou hast never yet encompassed [with thine] - for I have come to thee from Sheba with a tiding sure
Yet he stayed (a while) without being far away, then said, "I have encompassed that which you have not encompassed, and I have come from Saba? to you with a tiding of certitude
But he was not long in coming, and he said: I have found out (a thing) that thou apprehendest not, and I come unto thee from Sheba with sure tidings
Not long after the hoopoe came forward and said, "I have information which you do not have. I have come from the land of Sheba with a true report
Then the hoopoe did not take long and said (to Sulaiman), .I have discovered what you did not, and have brought to you a sure information from Saba‘ (Sheba)
However, the hoopoe has not tarried too long. (After returning), it said: “I have compassed which you have not compassed; and I have come to you from Saba’ with true news.”
The swan did not stay (absent) for long. He said, "I have come across certain facts about which you know nothing. I bring you a reliable account from the land of Saba."
However, the hoopoe has not tarried too long. (After returning), it said: “I have compassed which you have not compassed. And I have come to you from Saba with true news.”
And there and not far came forth -the hoopoe- into view and said : "I have learned something you have no knowledge of and I have brought you some objectively certain news from the kingdom of Saba."
The hoopoe did not stay away for long; he returned and said, “I know of something that you don’t, and I bring you an accurate report from Sheba.
It was not long before the bird came and said, “I have found out something you do not know. I have just come to you from Sheba with sure news.
But he wasn´t far off and said: I discovered what you had not discovered and brought you from Sheba (Saba´) reliable information.
The bird, who was not long in coming, said: ‘Things have come to my knowledge that are unknown to you. With truthful news I come to you from Sheba
He did not wait for long. (The hoopoe) said, "I have news that you do not have. I brought to you from Sheba, some important information.
But the hoopoe did not stay away for long. It said, "I learned something that you do not know, and I have brought you news from Sheba.
But the hoopoe did not stay away for long. It said, “I learned something that you do not know, and I have brought you news from Sheba.
So, it did not bide there for far. So, it said, “I have encompassed, by what you have not encompassed, and I have brought you from Sheba with a certain news.
But the hoopoe tarried not long, then he (came and) said: �I have comprehended that which you have not comprehended, and I have come to you from Sheba with a sure tiding�
But the hoopoe did not take long in coming. He said: 'I have just learnt things that are unknown to you, and I come to you from Sheba with accurate information.
But before lon
And he tarried not long, then said: I comprehend that which you do not comprehend and I have brought to you a sure information from Sheba
And he did not tarry long before Hudhud came and said, `I have acquired knowledge of that of which thou hast no knowledge; and I have come to thee from Saba' with sure tidings
But he tarried not long, and said, “I have comprehended that which thou hast not comprehended, and I bring you a sure report from Sheba
But (the Hoopoe) did not stay behind too far: He (approached Sulaiman and) said: "I have traveled (through lands) where you have not gone and I have come to you from Saba (Sheba) with true (and correct) news
But he didn’t take long to return and said, “I have discovered what you didn’t know. I’ve come to you from Sheba with certain news.
But he did not stay for long. He said, 'I have learnt something you did not know. I have come to you from Sheba, with reliable information
But the hoopoe stayed not long and said, "I have encompassed [in knowledge] that which you have not encompassed, and I have come to you from Sheba with certain news
And he tarried not long, and said, 'I have comprehended that which you have not comprehended; for I bring you from Sheba a sure information:
But the Hoopoe tarried not far: he (came up and) said: "I have compassed (territory) which thou hast not compassed, and I have come to thee from Saba with tidings true
But the Hoopoe tarried not far: he (came up and) said: "I have compassed (territory) which thou hast not compassed, and I have come to thee from Saba with tidings true
إِنِّی وَجَدتُّ ٱمۡرَأَةࣰ تَمۡلِكُهُمۡ وَأُوتِیَتۡ مِن كُلِّ شَیۡءࣲ وَلَهَا عَرۡشٌ عَظِیمࣱ ٢٣
I found a woman ruling over the people, who has been given a share of everything- she has a magnificent throne
Surely I found a woman ruling over them, and she has been given from every thing, and she has a great throne.
Verily have found a woman ruling over them and she hath been vouchsafed somewhat of everything, and hers is a mighty throne
I found a woman reigning over them, and she has been favoured with everything; and she has a throne that is magnificent
“I found a woman ruling over them (Shebeans) and she has been given of all things and she has a throne of sovereignty.”
I found a woman ruling over them who has been given everything. She possesses a mighty throne.
I found a woman ruling over them, and she has been given everything, and she has a great throne
"I found there a woman ruling over them, one who has been granted everything (that a ruler is expected to have), and who has a mighty throne
`I found (there) a (wonderful) woman ruling over them (- the Sabaeans) and she has been given everything (she requires) and owns a magnificent throne
I found a woman ruling over them, and she has been given of everything, and she possesses a mighty throne
I found that a woman rules them, and she was given from everything and she has a great throne.
“There is a mighty woman ruling them and they are showered with many blessings.”
“I found there a woman ruling over them and governing them, and she has been provided everything, and she has a magnificent throne
I found a woman reigning over them, and she has been given of everything, and she has a great throne.
verily, I found a woman ruling over them, and she was given all things, and she had a mighty throne
“I have seen a woman who rules over them, and she has been given from all things, and she has a mighty throne.”
Behold I found a woman reigning over them and she has been given of everything and she has a magnificent throne.
I found a woman to reign over them, who is provided with every thing requisite for a prince, and hath a magnificent throne
"Verily, I found a woman ruling over them, and she was given abundance of all things, and she had a mighty throne
There I found a woman ruling over them. She possess everything and has a great throne
I found a woman reigning over them, gifted with everything, and she hath a splendid throne
Certainly I found a woman; she rules over them, and she has been bestowed with all sorts of things (which a ruler may possess) and to her is a gorgeous throne
Truly, I found a woman controlling them. And she was given everything and for her is a sublime throne.
“Indeed, I found a woman ruling over them. [She was] provided with everything, and she has a magnificent throne.
I found that a woman is ruling over them, she has been given everything and she possesses a magnificent throne
I found there a woman ruling over them, one who has been endowed with all things and has a mighty throne
I found a woman ruling over them, and she has been given of everything and she has a mighty throne
I found a woman ruling over them and she has been given of everything and she has a great throne.
"I did indeed find there a woman ruling over them. And she is endowed with everything. And she has a huge throne!"
I have found (there) a woman who is ruling over them (i.e., the citizens of the land of Saba [Sheba]), and she has been given everything (of possession and authority), and she has a great throne
"I found them ruled by a woman, and she was given all possession, and she had a great throne."
"I found them ruled by a woman, and she was given all possessions, and she had a great throne.
I found a woman was sovereign over them, and she was given all possessions, and she had a great throne.
That I found a woman, she owns/rules them, and she was given from every thing, and for her (is) a great throne
“Behold, I found there a woman ruling over them; and she has been given [abundance] of all [good] things, and hers is a mighty throne
Surely I found a woman ruling over them, (Literally: a wife possessing them) and she has been brought (much) of everything, and she has a magnificent throne
Lo! I found a woman ruling over them, and she hath been given (abundance) of all things, and hers is a mighty throne
I found a woman ruling the people there and she possessed something of (almost) everything and a great throne
I have found a woman ruling over them, and all sorts of things are given to her, and she has a great throne
Indeed, I found (there) a woman ruling over them, who is blessed with everything, possessing a majestic throne.
"There, I found that a woman rules over them. She has been given all sorts of things, and she has a splendid throne!"
Indeed, I found (there) a woman ruling over them, who is blessed with everything, possessing a majestic throne.
"I have found, "the hoopoe continued, "that a woman reigns over them and all grace abounds in her and she has a great throne"
There I found a woman ruling over them; and, like you, she has been given everything and has a mighty throne
Indeed, I found a woman ruling over them, who has been given everything ˹she needs˺, and who has a magnificent throne.
I found a woman ruling over them who has been given of everything and has a mighty throne.
where I found a woman reigning over them. She is possessed of every virtue and has a splendid throne
"I found a woman ruling them, who is blessed with everything, and possesses a tremendous palace.
I found a woman ruling them. She has been given [an abundance] of all things, and she has a magnificent throne.
I found a woman ruling them. She has been given [an abundance] of all things, and she has a magnificent throne.
I found a woman who kings them, and she was given among everything, and for her a great throne.
Verily I found a woman ruling over them, and she has been given of everything, and she possesses a magnificent throne
I found there a woman ruling over them; and she has been given of all good things, and hers is a magnificent throne.
"Behold, the country is ruled by a Queen who has been given everything and she has a tremendous throne."
Surely I found a woman ruling over them, and she has been given abundance and she has a mighty throne
`I found a woman ruling over them, and she has been given every necessary thing and she has a mighty throne
Verily, I found a woman ruling over them, and she has been given of all things, and hers is a mighty throne
"I found a woman (queen Bilqiz) ruling (there) over them and made things available for every want; And she has a grand (and beautiful) throne
I found a woman ruling over them, endowed with every requisite, and she possesses a magnificent throne.
I found a woman ruling over them, and she was given of everything, and she has a magnificent throne
Indeed, I found [there] a woman ruling them, and she has been given of all things, and she has a great throne
Indeed, I found a woman ruling them, and she has been given of all things, and she has a great throne;
"I found (there) a woman ruling over them and provided with every requisite; and she has a magnificent throne
"I found (there) a woman ruling over them and provided with every requisite; and she has a magnificent throne
وَجَدتُّهَا وَقَوۡمَهَا یَسۡجُدُونَ لِلشَّمۡسِ مِن دُونِ ٱللَّهِ وَزَیَّنَ لَهُمُ ٱلشَّیۡطَـٰنُ أَعۡمَـٰلَهُمۡ فَصَدَّهُمۡ عَنِ ٱلسَّبِیلِ فَهُمۡ لَا یَهۡتَدُونَ ٢٤
[but] I found that she and her people worshipped the sun instead of God. Satan has made their deeds seem alluring to them, and diverted them from the right path: they cannot find the right path
I found her and her people prostrating themselves before the sun instead of Allah, Satan has made their deeds seem fair to them, and has barred them from (Allah’s) Way, so they are not guided,
I have found her and her people adoring the sun instead of Allah, and the Satan hath made their works fairseeming unto them, and hath barred them from the way, so they are not guided
I found that she and her people worship the sun in place of God, for Satan has made their deeds look attractive to them and has turned them away from the Path, so they do not find the wa
“I found her and her people worshipping the Sun instead of Allah... Satan has made their deeds appear pleasing and right to them and diverted them from the (right) way! Thus they cannot find the path of the reality.”
I found both her and her people prostrating to the sun instead of Allah. Shaytan has made their actions seem good to them and debarred them from the Way so they are not guided
I found her and her people prostrating to the sun instead of Allah, and Satan has made their deeds seem decorous to them —thus he has barred them from the way [of Allah], so they are not guided—
"However, I found her and her people prostrating to the sun rather than God. Satan has decked out their deeds to be appealing to them, and thus has barred them from the (unique straight) way, so they are not rightly guided
`I (also) found her and her people worshipping the sun instead of Allah. And satan has made their deeds fair-seeming to them (so that they take pride in their practices), and has thus hindered them from the right way, so that they do not follow true guidance
I found her and her people prostrating to the sun, apart from God; Satan has decked out fair their deeds to them and he has barred them from the way, and therefore they are not guided
I found her and her people prostrate (and show humbleness) to the sun instead of God, and Satan beautified their deeds for them, and kept them away from the (right) way, so they are not guided,
“They are worshipping the sun instead of God. The Devil has made their deeds so pleasing to them that they think they are always right. They are therefore deprived of any guidance [God does not guide those who have gone so far in wrongdoing.]
“I found her and her people worshipping the Sun instead of God. Satan has made their deeds seem pleasing in their eyes which has averted them from the way, so that they can receive no guidance
I found her and her people prostrating to the sun apart from Allah, for Satan has adorned their deeds for them and has thus barred them from the way, so that they are not guided—
and I found her and her people adoring the sun instead of God, for Satan had made seemly to them their works, and turned them from the path, so that they are not guided
“I found her and her nation prostrating before the sun instead of Allah, and Satan has made their deeds seem good to them thereby preventing them from the Straight Path - so they do not attain guidance.”
And I found her and her people prostrating to the sun instead of Allah and Satan has made their deeds seem goodly in their sights so he hindered them from the way therefore they are not guided.
I found her and her people to worship the sun, besides God: And Satan hath prepared their works for them, and hath turned them aside from the way of truth, -- wherefore they are not rightly directed, -
"And I found her and her people worshipping the sun instead of Allah, for Satan had made their works fair-seeming to them, and turned them away from the Way (of Truth), so that they are not guided right
But she and her people prostrate to the sun instead of Allah. And satan has made their deeds seem pleasing to them and barred them from the Path, and therefore they are not guided
And I found her and her people worshipping the sun instead of God; and Satan hath made their works fair seeming to them, so that he hath turned them from the Way: wherefore they are not guided
I found her and her nation: they prostrate to the sun instead of Allah, and Satan has made their deeds fair-seeming to them, and has barred them from the (Right) way, so they receive not the guidance
I found her and her folk prostrating herself to the sun—instead of God—and Satan made to appear pleasing to them their actions and barred them from the way so they are not truly guided.
“I found her and her people worshiping the sun instead of Allah. Satan has made their deeds seem pleasing to their eyes. He has kept them away from the path, so they receive no guidance.
Further I found that she and her people prostrate themselves before the sun instead of Allah. Satan has made their deeds fair-seeming to them and thus turned them away from the Right Way, so that they may not be guide
I found that she and her people prostrate themselves before the sun rather than Allah." Satan has made their deeds appear attractive to them and has, thus, debarred them from the Right Path so they do not find true guidanc
I found her and her people adoring the sun instead of Allah, and the devil has made their deeds fair-seeming to them and turned them from the way, so they go not aright -
I found her and her people prostrating to the sun besides Allah, and the devil has made their deeds fair seeming to them and turned them away from the way, so they are misguided (to the extent)
"And I found her and her people prostrating to the sun instead of to Allah! And the Satan has made their deeds look good to them, and has thus hindered them from the Right Path. And so they do not tread that Path."
I found her and her people prostrating themselves before the sun instead of Allah. And Satan has made their (evil) deeds highly fascinating to them, and has hindered them from the path (of the Oneness of Allah). So they are not getting guidance
"And I found her and her people prostrating to the sun instead of God! And the devil had made their work appear good to them, so he kept them away from the path, for they are not being guided."
"And I found her and her people prostrating to the sun instead of God! And the devil had made their works appear good to them, so he kept them away from the path, for they are not being guided.
And I found her and her people prostrating to the sun instead of God! And the devil had made their works appear good to them, so he kept them away from the path, for they are not being guided.
I found her and her nation prostrating to the sun, from other than God, and the devil decorated/beautified for them their deeds , so he prevented/obstructed them from the way/path , so they do not be guided
And I found her and her people adoring the sun instead of God; and Satan has made these doings of theirs seem goodly to them, and [thus] has barred them from the path [of God], so that they cannot find the right way
I found her and her people prostrating to the sun, apart from Allah; and Ash-Shaytan (The ever-vicious, i.e., the Devil) has adorned (i.e., made attractive) their deeds to them, so has barred them from the way, so that they are not guided
I found her and her people worshipping the sun instead of Allah; and Satan maketh their works fairseeming unto them, and debarreth them from the way (of Truth), so that they go not aright
I found her and her people prostrating before the sun instead of God. Satan has made their deeds attractive to them. He has kept them away from the right path and they have no guidance
I have found her and her people prostrating themselves to the sun, instead of Allah, and the Satan has beautified their deeds for them, and has prevented them from the way, so they do not take the right path
I found her and her people venerating and idolizing the sun instead of Allâh, (the Lord of all the worlds). The devil has beautified their (sinful deed) in their eyes. Thus, he was able to keep them away from the (right) path so that they may remain spiritually blind.
"I found her and her people worshipping the sun instead of Allah. Shaitan has made their deeds seem delightful to them. He alienates them from the (straight) path, so they do not find the way."
And I found her and her people venerating and idolizing the sun instead of Allâh. The devil has made their (iniquitous deed) appealing to them. Thus, he was able to keep them away from the (right) path so that they may continue living in spiritual darkness.
"I found," he said, "that she and her subjects pay reverence and veneration to the sun in lieu of Allah and they display that by appropriate acts and rites. And AL-Shaytan (Satan) has allured them to a brighter present and a happier destiny as a logical result or sequence to their doings and He blinded their eyes to the path of righteousness and led them by the nose to their loss in the maze of error"
I found her and her people worshipping the sun instead of Allah, and Satan had made their deeds attractive to them, and blocked them from the true way, so they were not guided.
I found her and her people prostrating to the sun instead of Allah. For Satan has made their deeds appealing to them—hindering them from the ˹Right˺ Way and leaving them unguided—
And I found her people prostrate to the sun instead of Allah, and the devil made their deeds appeal to them so he diverted them from the way and they are not guided.
I found that she and her subjects worship the sun instead of God. Satan has seduced them and debarred them from the right path, so that they might not be guide
"I found her and her people prostrating before the sun, instead of GOD. The devil has adorned their works in their eyes, and has repulsed them from the path; consequently, they are not guided."
I found that she and her people bow to the sun instead of God. Satan has made their deeds seem right to them and has turned them away from the right path, so they cannot find their way.
I found that she and her people bow to the sun instead of God. Satan has made their deeds seem right to them and has turned them away from the right path, so they cannot find their way.
I found her and her kinfolk prostrating for the sun, without Allah. And Satan prettified their works for them, so he hindered them about the pathway, so they are not guided.
I found her and her people prostrating to the sun instead of Allah, and Satan has made their deeds fair-seeming to them and he has barred them from the (right) way, so they are not guided aright
I found her and her people prostrating themselves to the sun instead of God; and Satan has made their deeds seem goodly to them, thus turning them away from the path [of God], so that they cannot find the right way.
"I found her and her people worshiping the sun instead of Allah. Their ego makes them think that they are doing right. Satan (the priesthood of the Sun Temple) hinders them from the Right Path. So they cannot find the Right Way."
I found her and her people adoring the sun instead of Allah, and the Shaitan has made their deeds fair-seeming to them and thus turned them from the way, so they do not go arigh
`I found her and her people worshiping the sun instead of ALLAH, and Satan has made their works look beautiful to them, and has thus hindered them from the right way, so they are not rightly guided
I found her and her people prostrating to the sun, apart from God, and Satan has made their actions seem fair unto them, and turned them from the way, such that they are not rightly guided
"I found her and her people worshipping the sun besides Allah: Satan has made their actions appear pleasing to their eyes, and (he) has kept them away from the (Straight) Way— So they receive no guidance—
I found her and her people prostrating to the sun instead of God. Satan made their deeds appear pleasing to them, thus diverting them from the path, so they are not guided.
I found her and her people worshiping the sun, instead of God. Satan made their conduct appear good to them, and diverted them from the path, so they are not guided
I found her and her people prostrating to the sun instead of Allah , and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided
And I found her and her people prostrating to the sun instead of God, and the devil beautified for them their works, and hindered them from the way, so they are not guided.
"I found her and her people worshipping the sun besides God: Satan has made their deeds seem pleasing in their eyes, and has kept them away from the Path,- so they receive no guidance,
"I found her and her people worshipping the sun besides Allah: Satan has made their deeds seem pleasing in their eyes, and has kept them away from the Path,- so they receive no guidance,
أَ̅لَّ̅ا̅ ̅یَ̅سۡ̅جُ̅دُ̅و̅ا۟̅ ̅لِ̅لَّ̅هِ̅ ٱلَّذِی یُخۡرِجُ ٱلۡخَبۡءَ فِی ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَیَعۡلَمُ مَا تُخۡفُونَ وَمَا تُعۡلِنُونَ ٢٥
Should they not worship God, who brings forth what is hidden in the heavens and earth and knows both what you people conceal and what you declare
they don’t prostrate themselves before Allah, Who brings out the hidden thing in the heavens and the earth, and knows what you conceal and what you reveal.
So that they adore not Allah who bringeth forth the hidden in the heavens and the earth, and knoweth that which conceal and that which ye make known
To worship God who brings to light what is hidden in the heavens and the earth, and is cognisant of what you hide and what you disclose
“(They have been deceived by their illusions) to not prostrate to Allah, who brings forth what is hidden in the heavens and the earth and who knows what you conceal and what you reveal.” (This is a verse of prostration.)
and do not prostrate to Allah, Who brings out what is hidden in the heavens and the earth, and knows what you conceal and what you divulge.
so that they do not prostrate themselves to Allah, who brings out the hidden in the heavens and the earth, and He knows whatever you hide and whatever you disclose
"So that they do not prostrate before God, Who brings to light what is hidden in the heavens and the earth (Who brings into the light of existence all things and beings in the heavens and the earth from the veil of non-existence), and knows what you keep secret and what you disclose
`And (satan has done this) so that they do not worship Allah while Allah is He Who brings to light all that lies hidden in the heavens and the earth and knows all that you (O people!) conceal (in your minds) and all that you make known (of your designs)
so that they prostrate not themselves to God, who brings forth what is hidden in the heavens and earth; and He knows what you conceal and what you publish
so, they do not prostrate before God, the One Who brings out the hidden things in the skies and the earth, and He knows what you hide and what you disclose.
They should have been prostrating before God; the One Who brings to light what is hidden in the heavens and the earth; the One Who knows whatever man reveals or keeps as a secret
“And so that they do not worship God, He Who brings to light what is hidden in the heavens and the earth, and Who knows what you conceal and what you reveal
that they do not prostrate themselves to Allah, Who brings out what is hidden in the heavens and the earth, and knows whatever you hide and whatever you make public.
Will they not adore God who brings forth the secrets in the heavens, and knows what they hide and what they manifest?
“Why do they not prostrate to Allah, Who brings forth the things hidden in the heavens and the earth, and knows all what you hide and all what you disclose?”
So that they do not prostrate for Allah Who brings forth that which is hidden in the heavens and in the earth and Who knows what you conceal and what you reveal.
lest they should worship God, who bringeth to light that which is hidden in heaven and earth, and knoweth whatever they conceal, and whatever they discover
"So they will not worship Allah, Who brings forth the secrets in the heavens and the earth, and knows what they hide and what they manifest
Do they not prostrate themselves to Allah who brings forth all that is concealed in the heavens and earth and He knows what they hide and what they reveal
To the worship of God, who bringeth to light the secret things of heaven and earth, and knoweth what men conceal and what they manifest
(and) that they do not prostrate to Allah Who brings to light what is hidden in the heavens and the earth and Knows what you conceal and what you reveal
So they prostrate themselves not to God Who brings out that which is hidden in the heavens and the earth and knows what you conceal and what you speak openly.
“[Satan made it] that they would not worship Allah who reveals what is hidden in the skies and Earth. [He] knows what you hide and what you reveal.
to prostrate themselves before Allah, the One Who brings to light all that is hidden in the heavens and the earth and knows exactly what you hide and what you reveal
that they would prostrate themselves before Allah Who brings to light all that is hidden in the heavens and the earth and knows all that you conceal and all that you reveal
So that they worship not Allah, Who brings forth what is hidden in the heavens and the earth and knows what you hide and what you proclaim
that they do not prostrate to Allah Who brings forth that which is hidden in the skies and the earth and knows that which you hide and that which you make public.
And the Satan prompts them not to bow to Allah Who it is that takes out the hidden, in the heavens and on earth, and knows what you conceal and what you declare
(They are hindered) so that they do not fall in prostration before the presence of Allah, Who brings forth (i.e., unveils the realities and forms of matter) hidden in the heavens and the earth and knows (all) those things which you hide and which you disclose
"Will they not prostrate to God who brings out what is hidden in the heavens and the Earth, and He knows what you hide and what you declare"
"Will they not prostrate to God who brings out what is hidden in the heavens and the earth, and He knows what you hide and what you declare?
Will they not prostrate to God who brings out what is hidden in the heavens and the earth, and He knows what you hide and what you declare?
Do they not prostrate to God who brings out the hidden/concealed in the skies/space and the earth/Planet Earth, and he knows what you hide, and what you declare/publicize
[for they have come to believe] that they ought not to adore God [although it is He] who brings forth all that is hidden in the heavens and on earth, and knows all that you would conceal as well as all that you bring into the open
So that they do not prostrate (themselves) to Allah, Who brings out what is hidden in the heavens and the earth. And He knows whatever you conceal and whatever you make public
So that they worship not Allah, Who bringeth forth the hidden in the heavens and the earth, and knoweth what ye hide and what ye proclaim
(Satan has done this) so that they will not worship God who brings forth whatever is hidden in the heavens and the earth and knows whatever you conceal or reveal
that is, they do not prostrate to Allah who brings forth what is hidden in the heavens and the earth,__and who knows whatever you conceal and whatever you reveal
And that they will not prostrate before Allâh who brings forth what is hidden in the heavens and earth, and who knows whatever you hide and whatever you disclose.
"That is because they do not prostrate before Allah Who reveals the unseen mysteries of the heavens and the earth. He knows what you hide and what you reveal."
Do they not prostrate themselves to Allâh Who brings forth whatever is hidden in the heavens and the earth, and who has full knowledge of whatever you hide and whatever you disclose?
"They do not worship Allah Who brings to light what is hidden in the heavens and the earth and knows all that people conceal and all that they reveal"
Shouldn’t they worship only Allah, Who discloses whatever is hidden in the Heavens and the Earth, and Who knows whatever you choose either to conceal or to reveal?
so they do not prostrate to Allah, Who brings forth what is hidden in the heavens and the earth, and knows what you ˹all˺ conceal and what you reveal.
That they do not prostrate to Allah who brings out what is hidden in the heavens and the earth and knows what you conceal and what you disclose.
to the worship of God, who brings to light all that is hidden in the heavens and the earth and knows what you conceal and what you reveal
They should have been prostrating before GOD, the One who manifests all the mysteries in the heavens and the earth, and the One who knows everything you conceal and everything you declare.
Should they not bow to God, who brings forth what is hidden within the heavens and the earth, and who knows what you conceal and what you declare?
Should they not bow to God, who brings forth what is hidden within the heavens and the Earth, and who knows what you conceal and what you declare?
Are not they prostrating for Allah, the one who exits out the hidden within the skies and the earth and knows what you are hiding and what you are announcing. ۩
So that they prostrate not themselves to Allah, Who brings forth what is hidden in the heavens and the earth and knows what you hide and what you reveal
That they should not prostrate themselves in worship of God who brings forth all that is hidden in the heavens and the earth, and knows what you conceal and what you reveal;
"They do not understand that they must adore Allah Who brings forth from His Unseen treasures in the heavens and the earth, and Who knows all that you hide and declare."
That they do not make obeisance to Allah, Who brings forth what is hidden in the heavens and the earth and knows what you hide and what you make manifest
`And they insist that they will not worship ALLAH, while ALLAH is HE who brings to light that which is hidden in the heavens and the earth, And Who knows what you conceal and what you disclose of your design
Will they not prostrate unto God, Who brings forth what is hidden in the heavens and on the earth, and Who knows what you hide and what you disclose
"(And) so they do not prostrate themselves before Allah, Who brings to light what is hidden in the heavens and the earth, and knows what you hide and what you show
Shouldn’t they prostrate to God, who brings out the hidden in the heavens and the earth, and knows what you conceal and what you disclose?
If only they would worship God, who brings to light the mysteries of the heavens and the earth, and knows what you conceal and what you reveal
[And] so they do not prostrate to Allah , who brings forth what is hidden within the heavens and the earth and knows what you conceal and what you declare
So that they do not prostrate to God the one who brings forth the hidden in the heavens and the earth, and knows what you hide and what you manifest.
"(Kept them away from the Path), that they should not worship God, Who brings to light what is hidden in the heavens and the earth, and knows what ye hide and what ye reveal
"(Kept them away from the Path), that they should not worship Allah, Who brings to light what is hidden in the heavens and the earth, and knows what ye hide and what ye reveal
ٱللَّهُ لَاۤ إِلَـٰهَ إِلَّا هُوَ رَبُّ ٱلۡعَرۡشِ ٱلۡعَظِیمِ ٢٦ ۩
He is God, there is no god but Him, the Lord of the mighty throne.’
Allah, there is no one worthy of worship but He, the Lord of the Supreme Throne!”
Allah! there is no God but he, the Lord of the Magnificent Throne
God: There is no god but He, the Lord of the glorious throne."
“Allah, there is no god, only HU, the Rabb of the Great Throne!”
Allah — there is no god but Him — the Lord of the Mighty Throne.´
Allah—there is no god except Him— is the Lord of the Great Throne.’
"God – there is no deity but He, the Lord of the Mighty Throne."
`Allah! there is no other, cannot be and will never be One worthy of worship but He, the Lord of the Mighty Throne.' [Prostration]
God: there is no god but He, the Lord of the Mighty Throne.
God, there is no god except Him, the Lord of the great dominion.”
There is no God but the One Who is the Owner of the glorious Throne
“God, there is no god but He, Lord of the Throne Supreme.
Allah—there is no god but He, Lord of the Great Throne.”
God, there is no god but He, the Lord of the mighty throne!
“Allah - there is no True God except Him, the Owner of the Great Throne.” (Command of Prostration # 8
That is Allah. There is no deity except He, Lord of the magnificent throne.”
God! There is no God but He; the Lord of the magnificent throne
"Allah, there is no God but He, the Lord of the Mighty Throne!"
Allah, there is no god except He, the Lord of the Mighty Throne.
God! there is no god but He! the lord of the glorious throne!"
Allah! La-ilaha-illa-Huwa, the Nourisher-Sustainer to the Supreme Throne!”
God, there is no god but He, the Lord of the Sublime Throne.‡
Allah! No god is there except Him –Lord of the Supreme Throne.”
Allah! There is no god but Him. He is the Lord of the Mighty Throne."
Allah - none is worthy of worship save He; He is the Lord of the Mighty Throne
Allah, there is no God but He, the Lord of the mighty Throne
Allah, there is no god except Him, He is the Lord of the great throne (of the universe)."
Allah! No god besides Him — Lord of the Mighty Throne
There is none worthy of worship except Allah. He alone is the Master of the Supreme Throne of Authority.
"God, there is no god but He, the Lord of the great throne."
"God, there is no god except He, the Lord of the supreme Throne.
God, there is no god except He, the Lord of the supreme Throne.
God, no God except Him, Lord (of) the throne , the great
God, save whom there is no deity - the Sustainer, in awesome almightiness enthroned!”
Allah, there is no god except He, The Lord of the Magnificent Throne." A prostration is to be performed her
Allah; there is no Allah save Him, the Lord of the Tremendous Throne
God is the only Lord and master of the Great Throne."
Allah! There is no god but He, the Lord of the Great Throne
(It is) Allâh, (the Lord of all the worlds), there is no God but Him, the Lord of the Supreme Throne.”
"Allah! There is no god but He, the Lord of the great throne!"
(It is) Allâh, there is no other god beside Him, the Lord of the Supreme Throne.”
"Allah, there is no Ilah but He the Absolute Sovereign of the Supreme Throne of dominion and authority, of grace and mercy"
There is no god but Allah, the Lord of the mighty Throne.
˹He is˺ Allah! There is no god ˹worthy of worship˺ except Him, the Lord of the Mighty Throne.”
Allah, there is no god but Him, the Lord of the mighty throne.
God; there is no god but Him, the Lord of the Glorious Throne.‘
GOD: there is no other god beside Him; the Lord with the great dominion.
He is God-there is no god except Him, Lord of the awesome Throne."
He is God. There is no god except Him, Lord of the awesome Throne.”
Allah, there is no God except Him, The Great Throne’s Lord.”
Allah, there is no god but He! Is the Lord of �Arsh, the Mighty (throne of Supreme Authority)
God, other than whom there is no deity, the Lord of the [truly] magnificent Throne.'
"(They need to know that) there is no god but Allah, the Lord of the Supreme Control."
Allah, there is no god but He: He is the Lord of mighty power
`ALLAH ! there is no god but HE, the Lord of the Mighty Throne.
God, there is no god but He, Lord of the mighty Throne!
"Allah! There is no god but He! Lord of the Throne Supreme (Rab-ul-Arsh Al-Azeem)!"
God—there is no deity except He, the Lord of the Majestic Throne.”
God—There is no god but He, the Lord of the Sublime Throne.'
Allah - there is no deity except Him, Lord of the Great Throne."
God, there is no god but He, the Lord of the great throne.'
"God!- there is no god but He!- Lord of the Throne Supreme!"
"Allah!- there is no god but He!- Lord of the Throne Supreme!"
۞ قَالَ سَنَنظُرُ أَصَدَقۡتَ أَمۡ كُنتَ مِنَ ٱلۡكَـٰذِبِینَ ٢٧
Solomon said, ‘We shall see whether you are telling the truth or lying
(Solomon) said: “We shall see whether you speak the truth or you are of the liars.
Sulaiman said: we shall see now whether thou hast spoken the truth or whether thou art of the liars
(Solomon) said: 'We shall see if you speak the truth or you are a liar
(Solomon) said, “Let us see if what you say is the truth or if you are of the liars.”
He said, ´We will soon see if you have told the truth or are a liar.
He said, ‘We shall see whether you are truthful, or if you are one of the liars.’
(Solomon) said: "We will see whether you are speaking the truth or are one of the liars
(Thereupon Solomon) said, `We will now look into it and see whether you have spoken the truth or whether you are of the liars
Said he, 'Now We will see whether thou hast spoken truly, or whether thou art amongst those that lie
He (Solomon) said: “We will see if you told the truth or you are of the liars,
Solomon said: “We will see whether you are telling the truth or simply fabricating a story.”
Solomon said, “Soon will we see whether you have told the truth or lied
He said, “We will see whether you have spoken the truth or have been one of the liars.
Said he, 'We will see whether thou hast told the truth, or whether thou art of those who lie
Said Sulaiman, “We shall now see whether you spoke the truth or are among the liars.”
He said, “We will soon see whether you have said the truth or whether you are one of the liars.
Solomon said, we shall see whether thou hast spoken the truth, or whether thou art a liar
Said he (Solomon), "We will see whether you have told the truth, or whether you are of those who lie
He replied: 'We shall see if what you have said is true or whether you are among those who lie
He said, "We shall see whether thou hast spoken truth, or whether thou art of them that lie
(Sulaiman) said: “Soon We shall see whether you spoke the truth or you are out of those who misquote
Solomon said: We will look on if thou hadst been sincere or thou art of the ones who lie.
(Solomon) said, “We will see whether you have told the truth or a lie.
Solomon said: "Soon we shall find out whether what you say is true or false
Solomon said: "Soon shall we see whether you have spoken the truth or are one of those that lie
He said: We shall see whether thou speakest the truth or whether thou art a liar
He said, "We will see whether you speak the truth or you are of the liars.
Solomon said to the bird, "We shall soon see whether thou have told the truth or are one of those who lie!"
(Sulayman [Solomon]) said: ‘We see right now whether you speak the truth or you are of the liars
He said: "We will see if you are being truthful or are one of those who lie."
He said: "We will see if you are being truthful or are one of those who lie.
He said: "We will see if you are being truthful or are one of those who lie."
He said: "We will look/see , had you been truthful, or you were from the liars/falsifiers ."
Said [Solomon]: “We shall see whether thou hast told the truth or art one of the liars
He said, "We will soon look whether you have (spoken) sincerely or whether you are among the liars
(Solomon) said: We shall see whether thou speakest truth or whether thou art of the liars
Solomon said, "We shall see whether you are truthful or a liar
He (Sulaiman) said, .We shall see whether you have told the truth or you are one of the liars
‘Solomon’ said: "We shall (investigate) and see whether you are telling (us) the truth; or you are of the liars.
(Sulaiman) said, "We will see if you told the truth or you happen to be a liar!"
Then Solomon said: "We shall (investigate) and see whether you are telling (us) the truth, or you are of the liars.
And there Sulayman said: "We will see whether you have stated the truth or you are one of those speaking falsely or conveying a false impression!"
Sulayman said, “We shall see if you are telling the truth or lying.
Solomon said, “We will see whether you are telling the truth or lying.
He said: we shall see whether you are truthful or a liar.
He said: ‘We shall soon see if what you say be true or false
(Solomon) said, "We will see if you told the truth, or if you are a liar.
[Solomon] said, "We will see whether you told the truth or were a liar.
[Solomon] said, “We will see whether you told the truth or were a liar.
He said, “We will observe, whether you trued, or you were among the liars.
(Solomon, after hearing hoopoe�s information,) said: �Soon we will see whether you have told the truth or whether you are of the liars
Said [Solomon]: 'We shall see whether you have told the truth or you are a liar.
Solomon listened to the report and decided to carry out further investigation to ascertain the truth. Said he, "We shall see whether you have told the truth or are one of the liars."
He said: We will see whether you have told the truth or whether you are of the liars
Thereupon Solomon said, `We shall see whether thou hast spoken the truth or whether thou art a liar
He said, “We shall see if you have spoken the truth or if you are among the liars
(Sulaiman) said: "Soon shall we see if you have told the truth or you are one of the liars
He responded, “We will see whether you told the truth or are a liar.
He said, 'We will see, whether you have spoken the truth, or whether you are a liar
[Solomon] said, "We will see whether you were truthful or were of the liars
He said, 'We will see whether you have told the truth, or you are of the liars.
(Solomon) said: "Soon shall we see whether thou hast told the truth or lied
(Solomon) said: "Soon shall we see whether thou hast told the truth or lied
ٱذۡهَب بِّكِتَـٰبِی هَـٰذَا فَأَلۡقِهۡ إِلَیۡهِمۡ ثُمَّ تَوَلَّ عَنۡهُمۡ فَٱنظُرۡ مَاذَا یَرۡجِعُونَ ٢٨
Take this letter of mine and deliver it to them, then withdraw and see what answer they send back.’
Go with this letter of mine, and deliver it to them, then bring back from them, and see what answer they return.
Go thou with this epistle of mine, and cast it down unto them, and turn aside from them, and see how they return
Take this letter from me, and deliver it to them and withdraw, then see what reply they give in return."
“Take this letter of mine and deliver it to them! Then leave them and see the state of their understanding.”
Take this letter of mine and deliver it to them and then withdraw from them a little and see how they respond.´
Take this letter of mine and deliver it to them. Then draw away from them and observe what [response] they return.’
"Go with this letter of mine, and drop it to them; then draw back from them and see how they will deal with it among themselves, and return."
`Take this letter of mine, deliver it to them (-the people of Saba') then withdraw from them and wait what (answer) they make in return
Take this letter of mine, and cast it unto them, then turn back from them and see what they shall return
go with this letter of mine and deliver it to them, then leave them and see what they return (as answer).”
“Take this letter of mine and hand it over to them. Wait for their response and bring it back to me.”
“Go with this letter of mine, and deliver it to them. Then draw back from them, and wait to see what answer they return.
Go with this letter of mine and cast it to them, then turn away from them and wait to see what they say to each other.”
Go with this my letter and throw it before them, then turn back away from them, and see what they return.
“Go with this letter of mine and drop it upon them - then move aside from them and see what they answer in return.”
Go with this letter of mine and deliver it to them then turn back from them and see what they respond.”
Go with this my letter, and cast it down unto them; then turn aside from them, and wait to know what answer they will return
"Go with this my letter and throw it before them, then turn away from them, and see what answer they return."
Take my letter, and drop it to them. Then turn aside and see what they shall return.
Go with this my letter and throw it down to them: then turn away from them and await their answer."
Go you, with this Kitab (Book) of mine, and deliver it to them; then withdraw from them and see what is that response with which they return (to me) .
Go thou with this letter of mine and cast it to them. Again, turn away from them and look on what they return.
“Take this letter of mine and deliver it to them. Withdraw from them to see what answer they return.”
Go and deliver to them this letter of mine, then turn aside and wait for their answer."
Take this letter of mine, deliver it to them, and then draw back from them, and observe what they do."
Take this my letter and hand it over to them, then turn from them and see what (answer) they return
Go with this letter of mine and deliver it to them, then turn away from them and see what (answer) they return."
Go with this letter of mine and drop it to them! Then withdraw from them and observe how they react."
Go with this letter of mine and deliver it to them. Then withdraw from them and see what they turn to.
"Take this letter of mine and deliver it to them, then withdraw from them and observe what they respond with."
"Take this letter of mine and cast it to them, then withdraw from them and observe what they respond with.
Take this letter of mine and cast it to them, then withdraw from them and observe what they respond with.
Go/take away , with my Book/letter/message, this, so throw it to them, then turn away from them, so look/see what they return
Go with this my letter and convey it to them; and thereafter withdraw from them and see what [answer] they return.”
Go with this book (i.e., letter) of mine, then cast it to them; thereafter turn away from them, (and) so look what (answer) they return."
Go with this my letter and throw it down unto them; then turn away and see what (answer) they return
Take this letter of mine and deliver it to them, then return and see what their reply will be."
Go with this letter of mine, and deliver it down to them, then turn back from them, and see how they react
Go you with this letter of mine and throw it down to them Then turn back from them and see what they will return."
"Take this letter of mine and deliver it to them. Then retreat, and watch what reply they give in return."
Now go with this letter of mine and throw it down to them. Then turn back from them and see what they will return."
"Take this message of mine", Sulayman said, "and drop it in the palace then wait to see what kind of response they shall give"
Go with this letter of mine and make sure they receive it, then move a little way from them and see what response they come back with.”
Go with this letter of mine and deliver it to them, then stand aside and see how they will respond.”
Go with this letter of mine and deliver it to them, then turn away from them and see what they come back with.
Go and deliver to them this message of mine. Then turn aside and wait their answer.‘
"Take this letter from me, give it to them, then watch for their response."
Take this letter of mine and deliver it to them. Then withdraw but see what response they will have."
Take this letter of mine and deliver it to them. Then withdraw, but see what response they will have.”
Go with my written book this, so throw it to them; then turn away from them, so observe what they will return.”
Go you with this letter of mine, and throw it down unto them, then turn away from them, and (wait to) see what (answer) they return
Go with this my letter and deliver it to them; and then draw back from them, and see what answer they return.'
(He gave a letter to the Commander of the cavalry to take to the court of Sheba, and to watch their response), "Go with this letter of mine and make sure you convey it to them, and then come back with the answer they give."
Take this my letter and hand it over to them, then turn away from them and see what (answer) they return
`Go thou, with this letter of mine, and lay it before them; then withdraw from them and see what answer they return.
Go with this letter of mine and deliver it unto them. Then turn away from them and observe what they send back.
"Go you with this letter from me, and give it to them: Then get back from them, and (wait to) see what answer they give back." .
Take this letter of mine, deliver it to them, then withdraw from them and see what their response will be.”
Go with this letter of mine, and deliver it to them; then withdraw from them, and see how they respond.'
Take this letter of mine and deliver it to them. Then leave them and see what [answer] they will return."
Go with this my letter and throw it before them, then turn away from them, and see what they return.'
"Go thou, with this letter of mine, and deliver it to them: then draw back from them, and (wait to) see what answer they return"..
"Go thou, with this letter of mine, and deliver it to them: then draw back from them, and (wait to) see what answer they return"..
قَالَتۡ یَـٰۤأَیُّهَا ٱلۡمَلَؤُا۟ إِنِّیۤ أُلۡقِیَ إِلَیَّ كِتَـٰبࣱ كَرِیمٌ ٢٩
The Queen of Sheba said, ‘Counsellors, a gracious letter has been delivered to me
She (the queen) said: “O chiefs! Surely! A noble letter has been delivered to me,
She said: O chiefs! verily there hath been cast unto me an honourable epistle
(The Queen said): "O nobles, a venerable letter has been delivered to me
(Queen Sheba) said, “O eminent ones! An important and valuable letter has been delivered to me.”
She said, ´Council! a noble letter has been delivered to me.
She said, ‘O [members of the] elite! Indeed a noble letter has been delivered to me
She (the Queen, when the letter reached her) said: "O you nobles! See, an honorable letter has been cast to me
(When the Queen saw the letter) she said, `Chieftains! there has been delivered to me a noble letter
She said, 'O Council, see, a letter honourable has been cast unto me
She (the queen of Sheba) said: “Counselors, indeed an honorable letter was delivered to me.
After having received the letter, the] Queen said to her advisors: “I have received an important letter.”
The queen said, “O you advisors, here addressed to me is a letter worthy of respect
She said, “O chiefs, a noble letter has indeed been cast down to me;
Said she, 'O ye chiefs! verily, a noble letter has been thrown before me
The woman said, “O chieftains, indeed a noble letter has been dropped upon me.”
She said, “O you chieftains! Lo! A graceful letter has been delivered to me.
And when the queen of Saba had received the letter, she said, O nobles, verily an honourable letter hath been delivered unto me
Said she (the Queen of Sheba after she had received the letter), "O you chiefs! Verily, a noble letter has been thrown before me
She (the Queen of Sheba) said: 'O Council, look, an honorable letter has been dropped to me
She said, "O my nobles! an honourable letter hath been thrown down to me
(The female ruler) said: “O you chiefs! Verily, me — has been delivered to me, unto me Kitab-un-Kareem (a Noble Book)
She said: O Council! Truly, a generous letter was cast down to me.
(The queen) said, “Chiefs, a letter worthy of respect has been delivered to me.
The Queen said: "O my chiefs! A very important letter has been delivered to me
The Queen said:" Know my nobles that a gracious letter has been delivered to me
She said: O chiefs, an honourable letter has been delivered to me
(The Queen) said, "O you chiefs! an honourable letter has been delivered to me,
The Queen of Sheba said: "O noblemen! A significant letter has been dropped down to me."
(The Queen) said: ‘O chiefs, a noble letter has been delivered to me
She said: "O commanders, a noble letter has been delivered to me."
She said: "O commanders, a noble letter has been delivered to me.
She said: "O commanders, a noble letter has been delivered to me."
She said: "You, you the nobles/assembly , that I , was/is thrown to me (an) honoured/generous Book ."
[When the Queen had read Solomon’s letter,] she said: “O you nobles! A truly distinguished letter has been conveyed unto me
She said, "O you chiefs, surely an honorable book has been cast to me
(The Queen of Sheba) said (when she received the letter): O chieftains! Lo! there hath been thrown unto me a noble letter
(The Queen of Sheba) said to her officials, "A gracious letter has been dropped before me
She (the queen) said (to her officials after receiving the letter), .O chieftains, there has been delivered to me an esteemed letter
She (-the queen of Sheba-) said: "O’ noble chiefs, an honorable letter has been thrown to me.
(The queen) said, "Oh my courtiers, a noteworthy letter has been delivered to me."
She - (the queen of Sheba)- said: "O’ noble chiefs, an honorable letter has been thrown to me.
She -the Queen- said to her counselors: "O you counselors, I have just received an honourable letter which has been dropped into my quarter
The queen said, “My lords, I have received a gracious letter.
The Queen ˹later˺ announced, “O chiefs! Indeed, a noble letter has been delivered to me.
She said: oh leaders, an honourable letter has been delivered to me.
The Queen of Sheba said: ‘Know, my nobles, that I have received a gracious message
She said, "O my advisers, I have received an honorable letter.
The Queen said, "Counselors, a gracious letter has been delivered to me.
The Queen said, “Counselors, a gracious letter has been delivered to me.
She said, “O the Chieftains, I was thrown by a noble book to me.
(When the Queen of Sheba received the letter,) she said: �O chiefs! Verily there has been thrown unto me a noble letter
[The Queen of Sheba] said: 'Know, my nobles, that a worthy letter has been delivered to me.
The Queen said, "O Chiefs! Behold, a very noble letter has been conveyed to me."
She said: O chief! surely an honorable letter has been delivered to m
The Queen said, `Ye chiefs, there has been delivered to me a noble letter
She said, “O notables! Truly a noble letter has been delivered unto me
She (the queen of Saba) said: "You chiefs! Here is a letter delivered to me— A noble letter
She said, “O council, I have been delivered a noble letter.
She said, 'O Counselors, a gracious letter was delivered to me
She said, "O eminent ones, indeed, to me has been delivered a noble letter
She said, 'O chiefs! Indeed, a noble letter has been thrown before me.
(The queen) said: "Ye chiefs! here is delivered to me - a letter worthy of respect
(The queen) said: "Ye chiefs! here is delivered to me - a letter worthy of respect
إِنَّهُۥ مِن سُلَیۡمَـٰنَ وَإِنَّهُۥ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِیمِ ٣٠
It is from Solomon, and it says, “In the name of God, the Lord of Mercy, the Giver of Mercy
surely it is from Solomon, and surely it reads: In the name of Allah, the Gracious, the Merciful.
Verily it is from Sulaiman, and verily it is: in the name of Allah, the Compassionate, the Merciful
It is from Solomon, and (says): 'In the name of Allah, Ar-Rahman, Ar-Rahim
“The letter is from Solomon; indeed (the beginning of it) reads: ‘By the one who is denoted by the name Allah (who created my being with His Names in accord with the meaning of the letter ‘B’), the Rahman, the Rahim.’”
It is from Sulayman and says: "In the name of Allah, All-Merciful, Most Merciful.
It is from Solomon, and it begins in the name of Allah, the All-beneficent, the All-merciful
"It is from Solomon, and it is: ‘In the Name of God, the All-Merciful, the All-Compassionate
`It is from Solomon and it says, "With the name of Allah, the Most Gracious, the Ever Merciful (I commence to write to you)
It is from Solomon, and it is "In the Name of God, the Merciful, the Compassionate
It is from Solomon, and it (reads:) “In the name of God, the Beneficent, the Merciful,
“It is from Solomon saying: “In the name of God, the Most Forgiving, and the Most Merciful.”
“It is from Solomon, and it reads as follows
it is indeed from Solomon, and it is indeed, ‘In the name of Allah, the All-Merciful, the Bestower of mercy:
It is from Solomon, and, verily, it is, "In the name of the merciful and compassionate God
“Indeed it is from Sulaiman, and it is (begins) with ‘Allah - in the name of - the Most Gracious, the Most Merciful.’ ”
Lo! It is from Solomon and it is ‘In the name of Allah Ar-Rahman [The All-merciful], The Most Merciful.’
it is from Solomon, and this is the tenor thereof: In the name of the most merciful God
"It is from Solomon, and, verily, it is as follows, ´In the name of Allah, the Beneficent, the Merciful
It is from Solomon and it is "In the Name of Allah, the Merciful, the Most Merciful
It is from Solomon; and it is this: 'In the name of God, the Compassionate, the Merciful
Verily, it is from Sulaiman, and verily it (takes a start thus): With the name of Allah — the Bestower of unlimited mercy, the continuously Merciful
Truly, it is from Solomon and, truly, it is in the Name of God, The Merciful, The Compassionate.
Indeed, it is from Solomon and says, ‘In the name of Allah, the Most Gracious, the Most Merciful.
it is from Solomon, and it begins with the name of Allah, the Compassionate, the Merciful
It is from Solomon, and it is: "In the name of Allah, the Most Merciful, the Most Compassionate."
It is from Solomon, and it is in the name of Allah, the Beneficent, the Merciful
it is from Sulaiman, and it is: In the name of Allah, the Beneficent, the Merciful,
"It is indeed from Solomon, and it indeed tells me, in the name of Allah, the Gracious, the Merciful,"
That (letter) has indeed (come) from Sulayman (Solomon), and that begins with the Name of Allah, Who is Most Kind, Ever-Merciful
"It is from Solomon, and it reads: "In the name of God, the Almighty, the Most Merciful""
"It is from Solomon, and it reads: 'In the name of God, the Almighty, the Merciful'
It is from Solomon, and it reads: 'In the name of God, the Almighty, the Merciful.'
That it truly is from Soliman, and that it truly is by God's name the merciful, the most merciful
Behold, it is from Solomon, and it says, ‘In the name of God, the Most Gracious, the Dispenser of Grace
Surely it is from Sulayman, (Solomon) and surely it is in The Name of Allah, The All-Merciful, The Ever-Merciful
Lo! it is from Solomon, and lo! it is: In the name of Allah, the Beneficent, the Merciful
It reads, 'From Soloman. In the Name of God, the Beneficent and the Merciful
It is from Sulaiman, and it is (in the following words :) With the name of Allah, the All-Merciful, the Very-Merciful
Indeed, it is from (king) ‘Solomon’, and it is: 'In the name of Allâh, the Most Beneficent, the Most Merciful;
"It is from Sulaiman, and it begins with ´In the name of Allah, the most Merciful and the most Beneficent´."
It is indeed from (king) Solomon. And it says: 'In the name of Allâh, the True Merciful (God), the Most Merciful.
"It is from Sulayman," she said, "and it reads, quote: "In the Name of Allah, AL-Rahman, and AL-Rahim."
It is from Sulayman and reads: ‘In the name of Allah, the Kind, the Caring.
It is from Solomon, and it reads: ‘In the Name of Allah—the Most Compassionate, Most Merciful.
It is from Sulayman (Solomon) and is in the name of Allah, the Owner and Giver of Mercy.
It is from Solomon: "In the Name of God, the Merciful, the Compassionate
"It is from Solomon, and it is, `In the name of GOD, Most Gracious, Most Merciful.'
It is from Solomon, and it is, 'In the name of God, the Merciful-to-all, the Mercy Giver,
It is from Solomon, and it is, ‘In the name of God, the Merciful-to-all, the Mercy Giver,
It is from Solomon, and it is, ‘In the name of Allah, Al-Rahman, Al-Raheem.
Verily, it is from Solomon; and verily it is: �In the Name of Allah. The Beneficent, the Merciful�
It is from Solomon, and it reads, “In the name of God, the Most Merciful, the Beneficent:
"It is from Solomon and it says, 'With the Name of Allah, the Instant and Sustaining Source of all Mercy and Kindness.'"
Surely it is from Sulaiman, and surely it is in the name of Allah, the Beneficent, the Merciful
`It is from Solomon, and it is `In the name of ALLAH, the Gracious, the Merciful
Verily, it is from Solomon and verily it is, ‘In the Name of God, the Compassionate, the Merciful
"It is from Sulaiman (Solomon), and is (written): ‘In the Name of Allah, the Most Gracious, the Most Merciful
It is from Solomon, and it is ‘In the Name of God, the Most Gracious, the Most Merciful.’
It is from Solomon, and it is, 'In the Name of God, the Gracious, the Merciful
Indeed, it is from Solomon, and indeed, it reads: 'In the name of Allah , the Entirely Merciful, the Especially Merciful
Indeed, it is from Solomon, and indeed it is, "In the name of God, the Merciful, the Compassionate.
"It is from Solomon, and is (as follows): 'In the name of God, Most Gracious, Most Merciful
"It is from Solomon, and is (as follows): 'In the name of Allah, Most Gracious, Most Merciful
أَلَّا تَعۡلُوا۟ عَلَیَّ وَأۡتُونِی مُسۡلِمِینَ ٣١
do not put yourselves above me, and come to me in submission to God.”’
(It reads) Don’t be exalted against me, but come to me as Muslims.”
Saying: exalt not yourselves against me, and come unto me submissive
Do not rise against me, but come to me in submission.
(And says) “Do not be haughty with me but come to me in submission!”
Do not rise up against me, but come to me in submission."´
[It states,] ‘‘Do not defy me, and come to me in submission.’’ ’
‘Do not act towards me in defiance, but come to me in submission.’
"Do not rise up against me but come to me (surrendering yourselves) in submission".
Rise not up against me, but come to me in surrender."
do not be arrogant against me, and come to me surrendered.””
“Leave the arrogance aside and come to me as Submitters (Muslims) to the Lord.”
“Be not arrogant towards me, but come to me as a Muslim.
You must not exalt yourselves above me and must come to me as Muslims.’”
Do not rise up against me, but come to me resigned!"
“That ‘Do not wish eminence above me, and present yourselves humbly to me, with submission.’ ”
’Do not overbear yourselves against me and come to me in submission.’”
rise not up against me: But come, and surrender yourselves unto me
"Exalt not yourself against me, but come to me as those who Surrender (unto Allah i.e. as a Muslim)"
Do not rise up against me, but come to me in surrender (Muslims)."
Set not up yourselves against me, but come to me submitting (Muslims).' "
(and) that: 'Be you not exalted against me and come to me as Muslims.' ”
Rise not up against me, but approach me as ones who submit to God.
“Do not be arrogant towards me, but come to me in surrender.’”
It reads: Do not be arrogant against me and come to me in complete submission (as a Muslim)."
(It says): "Do not act towards me with defiance, but come to me in submission."
Proclaiming, Exalt not yourselves against me and come to me in submission
that, exalt not yourselves against me and come to me as those who submit (as Muslims)." (R 2)
"Exalt not anything (or anybody) above Me, and come to Me in willing surrender!"
(Its contents read:) ‘Do not (strive to) rise above me and come to me in submission.
""Do not be arrogant toward me and come to me surrendering""
"'Do not be arrogant towards me and come to me as submitters'
Do not be arrogant towards me and come to me as submitters.'
That do not become high, mighty and dignified over me, and come to me (as) Moslems/submitters
[God says:] Exalt not yourselves against Me, but come unto Me in willing surrender!’”
That "You should not exalt yourselves against me, and come up to me as Muslims." (Or: in surrender
Exalt not yourselves against me, but come unto me as those who surrender
Do not consider yourselves superior to me but come to me as Muslims (in submission)"
Do not rebel against me, and come to me in submission
Do not act arrogantly toward me, but come to me in submission as Muslims.'"
And says that, "You are not mightier (than me) so submit to me willingly."
Don’t act arrogantly toward me, but come to me in submission.’”
"Do not let your pride get the better of your prudence and I expect you to come to me with low submissive reverence for Allah Who exacts reverence and obedience from every Created being"
Do not think yourselves above me, but come to me in submission.
Do not be arrogant with me, but come to me, fully submitting ˹to Allah˺.’”
Do not exalt above me and come to me in submission (as Muslims).
Do not exalt yourselves above me, but come to me as Muslims.
"Proclaiming: `Do not be arrogant; come to me as submitters.' "
Do not allow yourself to think that you are above me, come to me in submission.' "
do not allow yourself to think that you are above me, come to me in submission’ ”
So do not be haughty on me and come to me submitted [as Muslims].' "
Exalt not yourselves against me, and come to me in submission
Do not exalt yourselves against me, but come to me in submission [to God].â€
'Exalt not yourselves against me, but come to me as those who surrender.'" (The Kingdom of Queen Bilqis Sheba of Yemen-Abyssinia had hostile plans towards the North)
Saying: exalt not yourselves against me and come to me in submission
`Behave not arrogantly towards me, but come to me in submission.
Do not exalt yourselves against me, but come unto me in submission.’
" ‘You do not act proudly with me, but come to me as Muslims, in submission (to the Religion of Allah).’ "
‘Don’t exalt yourselves above me, but come to me in submission.’”
Do not defy me, and come to me submissively.''
Be not haughty with me but come to me in submission [as Muslims].' "
Do not rise up against me, but come to me in submission."'
"'Be ye not arrogant against me, but come to me in submission (to the true Religion).'"
"'Be ye not arrogant against me, but come to me in submission (to the true Religion).'"
3
History of Solomon
قَالَتۡ یَـٰۤأَیُّهَا ٱلۡمَلَؤُا۟ أَفۡتُونِی فِیۤ أَمۡرِی مَا كُنتُ قَاطِعَةً أَمۡرًا حَتَّىٰ تَشۡهَدُونِ ٣٢
She said, ‘Counsellors, give me your counsel in the matter I now face: I only ever decide on matters in your presence.’
She said: "O chiefs! Advise me in my case. I don’t decide any case till you are present.”
She said: O chiefs! counsel me in my affair. I am wont not to resolve on any affair until ye are present with me
." Advise me, O nobles," she said "in this matter. I do not decide any thing until you concur."
“O eminent ones... What would you advise me... I did not want to decide without consulting you.”
She said, ´Council! give me your opinion about this matter. It is not my habit to make a final decision until I have heard what you have to say.´
She said, ‘O [members of the] elite! Give me your opinion concerning my matter. I do not decide any matter until you are present.’
"O you nobles! Let me have your counsel in this matter. (You know well that) I never conclude a decision on a matter unless you are present with me."
She said, `Chieftains! give me your sound and mature advice in the matter which confronts me, (for) I decide no important matter except when you are present with me (to advise).
She said, 'O Council, pronounce to me concerning my affair; I am not used to decide an affair until you bear me witness.
She said: “Counselors, advise me in my affair, for I am not to decide on any matter until you are present (and bear witness).”
She said: “Advise me in this affair as I have never done anything without your consultation.”
She said, “O you advisors, advise me in this situation of mine, for no decision have I made, except in your presence.
She said, “O chiefs, give me your opinion in this matter of mine. I never take a decision on any matter except in your presence.”
She said, 'O ye chiefs! pronounce sentence for me in my affair. I never decide an affair until ye testify for me.
She said, “O chieftains, advise me in this matter of mine; I do not give a final decision until you are present with me.”
She said, “O you chieftains! Give me your opinions in this matter of mine for I am not going to decide a matter unless you witness with me.”
She said, O nobles, advise me in my business: I will not resolve on any thing, until ye be witnesses and approve thereof
She said, "You chiefs! Pronounce for me in my affair (or advise me). I never decide an affair until you testify for me."
She said: 'O Council, let me hear your counsel, concerning my affairs, for I am not used to deciding an affair until you bear me witness.
She said, "O my nobles, advise me in mine affair: I decide it not without your concurrence."
She said: “O you chiefs! Advise me in (this) case of mine. I am not a lady who takes decision until you are present with me (to give your assent).”
She said: O Council! Render me an opinion in my affair. I had not been one who resolves unless you bear witness.
She said, “Chiefs, advise me in my situation. I have never decided any situation except in your presence.”
Then she asked: "O chiefs! Let me hear your advice, for I make no decision without your counsel."
(After reading the letter) the Queen said: "Nobles, let me have your counsel in this matter for I make no firm decision without you."
She said: O chiefs, advise me respecting my affair; I never decide an affair until you are in my presence
She said, "O you chiefs! advise me in this affair of mine, I do not decide an affair until you are present with me."
She said, "O noblemen! Give me your advice on what I should do. I would never pass an order unless you endorse it."
(The Queen) said: ‘O courtiers, advise me in this matter. I do not make a final decision on any matter until you come to me and state your opinions (for or against the matter).
She said: "O commanders, advise me in this matter of mine, for I will not take a decision until you give testimony."
She said: "O commanders, advise me in this matter of mine, for I will not take a decision until you give testimony.
She said: "O commanders, advise me in this matter of mine, for I will not take a decision until you give testimony."
She said: "You, you the nobles/assembly , give me your opinion in my matter/affair/order/command, I was not deciding a matter/affair/order/command until you witness/testify."
She added: “O you nobles! Give me your opinion on the problem with which I am now faced; I would never make a [weighty] decision unless you are present with me.”
She said, "O you chiefs, pronounce to me concerning my command; in no way have I affirmed (Literally: cutting) a command until you bear witness."
She said: O chieftains! Pronounce for me in my case. I decide no case till ye are present with me
She said, "My officials, what are your views on this matter? I will not decide until I have your views
She said, .O chieftains, advise me in the matter I have (before me). I am not the one who decides a matter absolutely unless you are present with me
She said: "O’ noble chiefs, advise me what I should do regarding this matter of mine. I ‘d never decide anything unless you were present with me."
The queen said, "Oh my courtiers, give your opinion in this matter before me. I do not conclude any matter unless you are present (and unless I consult you, first)
She added: "O’ noble chiefs, advise me what I should do regarding this matter of mine. I‘d never decide anything unless you were present with me."
Her anxiety prompted her to consult with her counselors. She said: "O you counselors, I seek counsel from you in this matter. I never decided upon a course of action before presenting it to you for an opinion"
So she asked, “My lords, advise me in this matter. I don’t make any decision without your presence and advice.”
She said, “O chiefs! Advise me in this matter of mine, for I would never make any decision without you.”
She said: oh leaders, advise me in the matter, I do not decide a matter unless you are witnesses.
Nobles, let me hear your counsel, for I make no decision without your consent.‘
She said, "O my advisers, counsel me in this matter. I am not deciding anything until you advise me."
She said, "Council, advise me on the matter before me. I will not decide on a matter unless I hear from you."
She said, “Council, advise me on the matter before me. I will not decide on a matter unless I hear from you.”
She said, “O the Chieftains, seek me ruling in my matter. I never defined a command until you are witnessing.”
She said: �O chiefs! Pronounce to me respecting my affair; no affair have I decided except in your presence�
Nobles, counsel me in this my affair; no decision on any matter do I take unless you are present.'
She said, "O Chiefs! Advise me in this matter. (You know that) I take no decisions without you."
She said: O chiefs! give me advice respecting my affair: I never decide an affair until you are in my presence
She said, `Ye chiefs, advise me concerning my affair. I never decide any affair until you are present to advise me.
She said, “O notables! Give me your opinion in this matter of mine. I am not one to decide on any matter unless you are present.
She (the queen) said: "You chiefs! Advise me about (this) ordeal of mine: No ordeal have I decided without your presence."
She continued, “O my counselors, advise me in this matter. I don’t make a decision without your counsel.”
She said, 'O counselors, advise me in this matter of mine. I never make a decision unless you are present.'
She said, "O eminent ones, advise me in my affair. I would not decide a matter until you witness [for] me."
She said, 'O chiefs! Pronounce sentence for me in my affair. I do not decide on an affair until you testify for me.'
She said: "Ye chiefs! advise me in (this) my affair: no affair have I decided except in your presence."
She said: "Ye chiefs! advise me in (this) my affair: no affair have I decided except in your presence."
قَالُوا۟ نَحۡنُ أُو۟لُوا۟ قُوَّةࣲ وَأُو۟لُوا۟ بَأۡسࣲ شَدِیدࣲ وَٱلۡأَمۡرُ إِلَیۡكِ فَٱنظُرِی مَاذَا تَأۡمُرِینَ ٣٣
They replied, ‘We possess great force and power in war, but you are in command, so consider what orders to give us.’
They said: “We have power and great strength, and the matter is for you to command; so think what you will command.”
They said: we are owners of power and owners of great violence, but the command is with thee; see then whatsoever thou shalt command
They said: "We are men of valour, and brave fighters. It is for you to decide. So consider what you should command."
They said, “We are both strong and mighty warriors... The decision is yours to make! You decide on your command.”
They said, ´We possess strength and we possess great force. But the matter is in your hands so consider what you command.´
They said, ‘We are powerful and possess a great might. But it is up to you to command. So see what you will command.’
They said: "We dispose great power and we dispose great daring but the decision is yours, so consider what you will command."
They said, `We are a people possessing (extraordinary) power and are gallant fighters; but as for the decision it rests with you, therefore you may thoroughly consider what order you want to give.
They said, 'We possess force and we possess great might. The affair rests with thee; so consider what thou wilt command.
They said: “We have power and we have great fighting (capabilities), but the command is yours, so see what you command.”
They replied: “We are powerful and know the fighting skills. The final decision is yours.”
They said, “We are endued with strength, and possessors of great might, but the command is with you, so consider what you will command.
They said, “We are a people of power and of intense force, and you are in command, so see what you wish to command.”
They said, 'We are endowed with strength, and endowed with keen violence; but the bidding is thine, see then what it is that thou wilt bid.
They said, “We possess great strength and are great warriors, and the decision is yours, therefore consider what you will command.”
They said, “We are a people of power and a people of mighty war but the command is yours, so see that which you will command.”
The nobles answered, we are indued with strength, and are indued with great prowess in war; but the command appertaineth unto thee: See therefore what thou wilt command
They said, "We are endowed with strength, and endowed with martial prowess; but the command is yours, so consider what you will command."
They replied: 'We are possessors of force and great might. It is for you to command, so consider what you will.
They said, "We are endued with strength and are endued with mighty valour. - But to command is thine: See therefore what thou wilt command us."
They said: “We are possessors of (great) might and possessors of (capacity for) intense war, but the decision lies with you; so think over what is that which you will command.”
They said: We are imbued with strength and vigorous might, but the command is for thee. So look on what thou wilt command.
They said, “We possess great strength and are mighty in warfare, but the decision is yours, so consider what you will command.”
They replied: "We are a valiant and mighty nation. You are the commander. So we shall be waiting for your command."
They said: "We are strong and are given to vehement fighting. But the decision is yours. Therefore, consider what you would like to command."
They said: We are possessors of strength and possessors of mighty prowess. And the command is thine, so consider what thou wilt command
They said, "We are endued with strength and endued to fight severely, and it is on you to command, therefore you see what you (wish) to command."
They said, "We are a powerful nation, capable of fighting bravely in war. And the command is yours. Consider, then, what command you would give."
They said: ‘We are powerful and great warriors but the command is your prerogative. So consider (yourself) what command you should give.
They said: "We are people of strength and mighty in power. But the decision is yours, so see what you will command."
They said: "We are a people of strength and mighty in power. But the decision is yours, so see what you will command."
They said: "We are a people of strength and mighty in power. But the decision is yours, so see what you will command."
They said: "We are (owners) of power/strength, and (owners) of strong (severe) courage/might/power, and the matter/affair/order/command (is) to you, so think about what you order/command."
They answered: “We are endowed with power and with mighty prowess in war - but the command is thine; consider, then, what thou wouldst command.”
They said, "We are endowed with power, and we are endowed with strict violence, (i.e., we are strong and able to fight) and the command (rests) with you; so look into what you command (us)."
They said: We are lords of might and lords of great prowess, but it is for thee to command; so consider what thou wilt command
They replied, "We have great power and valor. You are the commander, so decide as you like"
They said, .We are powerful and tough fighters, and the decision lies with you; so consider what command you should give
They said: "We do possess the quality of being strong and the quality of being brave in battle, but the command is yours. Thus, think carefully about what you will command."
They said, "We, as a nation, possess great strength and courage. But the decision is yours. Consider the situation and decide what you must!"
They said: "We do possess the quality of being strong and the quality of being brave in battle, but the command is yours. So think carefully about what you will command."
They said: "we are people who face danger with boldness, firmness and courage and we exercise powerful and vehement opposition, but it rests in you to decide this matter"
They said, “We possess power and military might, but the final decision rests with you; so, tell us what to do.
They responded, “We are a people of strength and great ˹military˺ might, but the decision is yours, so decide what you will command.”
They said: we possess power and terrifying strength, and the matter is for you to decide, so see what you will command.
They said: ‘We are a valiant and mighty people. It is for you to decide; so consider what you should command.‘
They said, "We possess the power, we possess the fighting skills, and the ultimate command is in your hand. You decide what to do."
They said, "We are powerful and have great military might, but the decision is yours, and we stand ready to follow your orders."
They said, “We are powerful and have great military might, but the decision is yours, and we stand ready to follow your orders.”
They said, “We are possessors of power and possessors of severe might, and the command is to you, so observe what you are commanding.”
They said: �We possess force and we possess great might. The affair rests with you; so see what you will command
They said: 'We are endowed with power and with mighty prowess in war; but the command is yours. Consider, then, what you would command.'
They said, "We have the power, we are tough in warfare, and the command is yours. Think about (other aspects of the situation) and order as you will."
They said: We are possessors of strength and possessors of mighty prowess, and the command is yours, therefore see what you will command
They replied, `We possess power and we possess great prowess in war, but it is for thee to command; so consider what thou wilt command.
They said, “We are possessed of strength and possessed of great might. But the command is thine; so consider what thou wouldst command.
They said: "We are blessed with great strength, and used to fierce war: But the power is with you; So think about what you will command."
They responded, “We possess power and great military might, but the command is yours to decide. Consider what you will command.”
They said, 'We are a people of might and great courage, but the decision is yours, so consider what you wish to command.'
They said, "We are men of strength and of great military might, but the command is yours, so see what you will command."
They said, 'We are possessors of might and possessors of strong valour, but it is for you to command; so consider what you will command.'
They said: "We are endued with strength, and given to vehement war: but the command is with thee; so consider what thou wilt command."
They said: "We are endued with strength, and given to vehement war: but the command is with thee; so consider what thou wilt command."
قَالَتۡ إِنَّ ٱلۡمُلُوكَ إِذَا دَخَلُوا۟ قَرۡیَةً أَفۡسَدُوهَا وَجَعَلُوۤا۟ أَعِزَّةَ أَهۡلِهَاۤ أَذِلَّةࣰۚ وَكَذَ ٰلِكَ یَفۡعَلُونَ ٣٤
She said, ‘Whenever kings go into a city, they ruin it and humiliate its leaders- that is what they do
She said: “Surely! When the kings enter a town, they spoil it, and make the most honorable of its people the lowest. And thus they always do.
She said: verily the kings, when they enter a City, despoil it, and make the most powerful inhabitants thereof the most abased; so will they do
She said: "Surely when kings enter a city they destroy it and despoil the honour of its nobility. So will they do (to us)
(Sheba) said, “When kings enter a country they thrash it and render the powerful ones powerless... This is what they do!”
She said, ´When kings enter a city, they lay waste to it and make its mightiest inhabitants the most abased. That is what they too will do.
She said, ‘Indeed when kings enter a town, they devastate it, and reduce the mightiest of its people to the most abased. That is how they act
She said: "When kings enter a country, they cause destruction and corruption in it, and make the noble (ones of its inhabitants) abased. This is what they really do
She said, `Surely, when the kings enter a township (as invaders) they ruin it and reduce its most honourable residents to the most degraded positions. And such indeed will be their (- of Solomon and his men's) ways
She said, 'Kings, when they enter a city, disorder it and make the mighty ones of its inhabitants abased. Even so they too will do
She said: “Indeed when the kings enter any town, they ruin it, and they make its most powerful (and respected) people most humiliated, and that is what they do.
She said: “When the kings invade a town, they usually destroy it and undignified their citizens.”
She said, “Kings indeed, when they enter a country, ravish it, and make the most honorable of its people, its most humiliated, they do indeed
She said, “Indeed, when kings enter a town, they corrupt it and humiliate its dignified people, and this is what they (always) do.
She said, 'Verily, kings when they enter a city despoil it, and make the mighty ones of its people the meanest; thus it is they do
She said, “Indeed the kings, when they enter a township, destroy it and disgrace its honourable people; and this is what they do.”
She said, “Truly the sovereigns when they enter a township they corrupt it and they make its noble people into dishonorable ones and it is thus that they act.
She said, verily kings, when they enter a city by force, waste the same, and abase the most powerful of the inhabitants hereof: And so will these do with us
She said, "Verily, kings when they enter a city, despoil it, and demean the mighty ones of its people; thus they will do
She said: 'When kings enter a village, they ruin it and humiliate its nobles. And this they will do
She said, "Kings when they enter a city spoil it, and abase the mightiest of its people: and in like manner will these also do
She said: “Verily, the sovereign rulers, when they entered any habitation, they despoiled it and made the more honourable of its citizens as the more disgraced ones, and thus they will do
She said: Truly, when kings entered a town, they made corruption in it and made the most mighty of its people humiliated in spirit. Thus, this is what they accomplish.
She said, “When kings enter a country, they indeed spoil it. They change the noblest of its people into the lowest class. That’s how they act.
The queen said: "When the kings invade a town, they ruin it and debase its honorable people; and thus they always do
The Queen said: "When the kings enter a country they cause corruption in it and abase those of its people who are held in honour. This is what they are wont to do
She said: Surely the kings, when they enter a town, ruin it and make the noblest of its people to be low; and thus they do
She said When kings enter a township, they certainly cause disorder in it, and make the mightiest of its people most disgraced and thus they (too) will do,
She said, "Indeed, when kings invade a place of human habitation they devastate it, and humiliate its respected inhabitants. And this is how they behave."
(The Queen) said: ‘No doubt when kings enter a town, they destroy it and disgrace and humiliate its elite citizens. And these (people) too will do the same
She said: "When the kings enter a town they destroy it and make its most noble people humiliated. It is such that they do."
She said: "When the kings enter a town they destroy it and make its most noble people humiliated. It is such that they do.
She said: "When the kings enter a town they destroy it and make its most noble people humiliated. It is such that they do."
She said: "That truly the kings if they entered a village/urban city they corrupted it and they made/put its more dignified/honoured people , humiliated/disgraced , and as/like that they make/do ."
Said she: “Verily, whenever kings enter a country they corrupt it, and turn the noblest of its people into the most abject. And this is the way they [always] behave
She said, "Surely, kings, when they enter a town, do corruption in it and make the mighty ones of its population humiliated. And thus they (too) will perform (similarly)
She said: Lo! kings, when they enter a township, ruin it and make the honour of its people shame. Thus will they do
She said, "When Kings enter a town they destroy it and disrespect its honorable people. That is what they will do, too
She said, .In fact when the kings enter a town, they put it to disorder, and put its honorable citizens to disgrace, and this is how they normally do
She said: “Surely the kings, when they enter a township, they sabotage it, and degrade its noblemen. This is what they do.
She said, "When the kings invade a land they undermine (its system), topple its respected and privileged class, and deem it to be despised and inferior. That is what they do."
She said: “Surely the kings, when they enter a township, they sabotage it and degrade its noblemen. This is what they do.
"The problem is" she said, "that when kings make –hostile- entry into a country to take possession of the land they plunder it and they humble its superiors and render them inferior, and this is what they usually do!"
She said, “When kings enter a city, they lay waste to it and humiliate its nobility; that is their way.
She reasoned, “Indeed, when kings invade a land, they ruin it and debase its nobles. They really do so!
She said: when kings enter a town they ruin it and make the most respected of it the most humiliated, and that is what they do.
She said: ‘When kings invade a city they ravage it and abase the mightiest of its people. These men will do the same
She said, "The kings corrupt any land they invade, and subjugate its dignified people. This is what they usually do.
She said, "When kings enter a town, they ruin it and humiliate its proudest inhabitants. This is what they do.
She said, “When kings enter a town, they ruin it and humiliate its proudest inhabitants. This is what they do.
She said surely, “The kings if they entered a village, they mangle it, and set its cherished inhabitants, humiliated. And thus, they are doing.
She said: �Verily the kings, when they enter a township, despoil it, and make the noblest of its inhabitants the meanest; and thus they (always) do�
Said she: 'When kings enter a country, they despoil it, and make the noble ones of its people the most abject. Thus do they behave.
She said, "Behold, when kings invade a town, they ruin it and humiliate its dignitaries. This is what they shall do
She said: Surely the kings, when they enter a town, ruin it and make the noblest of its people to be low, and thus they (always) do
She said, `Surely, the kings, when they enter a country, despoil it, and turn the highest of its people into the lowest. And thus they always do
She said, “Verily, kings, when they enter a town, corrupt it, and make the most honorable of its people the most abased. They will do likewise
She said: "Verily, when kings enter a country, ruin it, and make the noblest from its people, its meanest; They act like this
She said, “When kings enter a city, they ruin it and humiliate its noble citizens. Such is their way.
She said, 'When kings enter a city, they devastate it, and subjugate its dignified people. Thus they always do
She said, "Indeed kings - when they enter a city, they ruin it and render the honored of its people humbled. And thus do they do
She said, 'Indeed, kings when they enter a city, they ruin it and make the mighty ones of its people abased; thus it is they do.
She said: "Kings, when they enter a country, despoil it, and make the noblest of its people its meanest thus do they behave
She said: "Kings, when they enter a country, despoil it, and make the noblest of its people its meanest thus do they behave
وَإِنِّی مُرۡسِلَةٌ إِلَیۡهِم بِهَدِیَّةࣲ فَنَاظِرَةُۢ بِمَ یَرۡجِعُ ٱلۡمُرۡسَلُونَ ٣٥
but I am going to send them a gift, then see what answer my envoys bring back.’
But surely I will send them a present, and see with what answer the Messengers return.
So verily I am going to send a present unto them, and see with what answer the envoys come back
But I will send them a gift and see what the envoys bring back (in return)."
“So I shall send them a gift and see with what (news) my envoys (bearing the gifts) will return.”
I will send them a gift and then wait and see what the messengers bring back.´
I will send them a gift, and I shall see what the envoys bring back.’
"Now I will send them a present and see with what (answer) the envoys return."
`I am going to send them a (significant) gift and shall wait to see what (answer) the envoys bring back.
Now I will send them a present, and see what the envoys bring back.
I am going to send them a gift and see what the messengers return with.”
“Let me send him some gift and see what his response will be.”
“But I am going to send him a gift, and wait to see with what answer my messenger returns.
Thus I am sending them a gift and will see what the emissaries return with.”
So, verily, I am going to send to them a gift, and will wait to see with what the messengers return.
“And I shall send a present to them, then see what reply the envoys bring.”
And Lo! I am going to send a gift to them and see with what will come back the messengers.”
But I will send gifts unto them; and will wait for what farther information those who shall be sent, shall bring back
"But, verily, I am going to send to them a gift, and will wait to see with what answer the messengers return."
But I shall send them a gift and see what the messengers bring back.
But I will send to them with a gift, and await what my envoys bring back."
And verily, I am going to send them (my men) with a present, then (I will be) one who will watch and see with what the messengers return.”
But, truly, I am one who will send to them a present and will be one who looks with what returns the ones who are sent.
“I am indeed going to send them a gift. I’ll see with what my ambassadors return.”
Therefore, I shall send them a present and see with what reply my envoys will return."
I will send them a gift and then see with what answer my envoys return."
And surely I am going to send them a present, and to see what (answer) the messengers bring back
and I am sending a gift to them, so as to see with (what answer) the messengers return."
"And so, indeed, I am going to send a gift to them, and see what the envoys bring back."
And, surely, I am sending him some gifts and see what reply the messengers bring back.
"And I will send to them a gift, then I will see with what the messengers will return."
"And I will send to them a gift, then I will see with what the messengers will return.
And I will send to them a gift, then I will see with what the messengers will return.
And that I am sending to them with a present, so (then I am) looking/considering with what the messengers return
Hence, behold, I am going to send a gift to those [people], and await whatever [answer] the envoys bring back.”
And surely I am sending to them a present, so I am waiting to look into what the emissaries return with."
But lo! I am going to send a present unto them, and to see with what (answer) the messengers return
I will send a gift and we shall see what response the Messengers will bring."
And I am going to send a gift to them, then see, what response the envoys will bring back
Surely I am going to send a gift to them, and to see with what (answer) the messengers return."
"I am going to send him a gift. I will observe the response received by my envoys."
Surely I am going to send a gift to them and see what (response) the messengers will bring.”
"I have resolved" she said, "to send them a present and wait to see what kind of response will the envoys bring back"
So I will send them a gift and wait to see what the envoys come back with.”
But I will certainly send him a gift, and see what ˹response˺ my envoys will return with.”
And I shall sent a gift to them, then wait what the messengers return with.
But I shall send them a present and see with what reply the envoys will return.‘
"I am sending a gift to them; let us see what the messengers come back with."
I am sending them a gift, and I will see what the messengers bring back."
I am sending them a gift, and I will see what the messengers bring back.”
And I am sending them with a gift, so I will observe, with what the messengers will bring back.”
And verily I am going to send a present unto them, and (wait to) see with what (answer) the messengers return
Hence, I am going to send these people a gift and wait to see what the envoys bring back.'
Hence, I am going to send a gift to them and see the response that our envoys bring." (The intelligent Queen made a prudent decision disregarding the advice of her loyal chiefs. She was cognizant of King Solomon's might, and she was impressed by the benevolent message in the letter)
And surely I am going to send a present to them, and shall wait to see what (answer) do the messengers bring back
`But I am going to send them a present and wait to see what answer the envoys bring back.
I will send a gift to them, and observe what the envoys bring back.
"But verily, I am going to send him (Sulaiman) a present, and (wait) to see with what (answer) return (my) ministers."
I will send them a gift and await for what the messengers will return.”
I am sending them a gift, and will see what the envoys bring back.'
But indeed, I will send to them a gift and see with what [reply] the messengers will return."
So, indeed, I am going to send to them a gift, and will wait to see with what the messengers return.'
"But I am going to send him a present, and (wait) to see with what (answer) return (my) ambassadors."
"But I am going to send him a present, and (wait) to see with what (answer) return (my) ambassadors."
فَلَمَّا جَاۤءَ سُلَیۡمَـٰنَ قَالَ أَتُمِدُّونَنِ بِمَالࣲ فَمَاۤ ءَاتَىٰنِۦَ ٱللَّهُ خَیۡرࣱ مِّمَّاۤ ءَاتَىٰكُمۚ بَلۡ أَنتُم بِهَدِیَّتِكُمۡ تَفۡرَحُونَ ٣٦
When her envoy came to Solomon, Solomon said, ‘What! Are you offering me wealth? What God has given me is better than what He has given you, though you rejoice in this gift of yours
So when (the envoys of the Queen with the present) came to Solomon, he said: “Will you help me in wealth? What Allah has given me is better than that which He has given you! Nay, you rejoice in your gift
Then when he came unto Sulaiman, he said: are ye going to add riches to me. Then that which Allah hath vouchsafed unto me is better than that which He hath vouchsafed unto you. Aye! it is ye who exult in your present
So, when the envoys came to Solomon he said: "Do you wish to increase my wealth? Yet what God has given me is better than what He has given you. No. Be gratified in your present
When (the envoys) came to Solomon (with the gift) he said, “You think you can stop me with your gifts? But that which Allah gave me is better than that which He has given you! Only those like you will rejoice with such gifts!”
When it reached Sulayman he said, ´Would you give me wealth when what Allah has given me is better than what He has given you? No, rather it is you who delight in your gift.
So when he came to Solomon, he said, ‘Are you aiding me with wealth? What Allah has given me is better than what He has given you. Rather you are exultant over your gift
When he (the envoy with the present) came to Solomon, he (Solomon) said: "Do you mean to help me with wealth? What God has granted me (of Prophethood, kingdom, and wealth) is much more and better than all that He has given you. It is only (people such as) you who would rejoice in this gift of yours
So when he (- the Queen's envoy) came (with the present) to Solomon he (- Solomon) said, `Do you mean to help me with (your) wealth? Well, what Allah has given me is far better than what He has given you. You seem to be rather proud of your gift
But when he came to Solomon he said, 'What, would you succour me with wealth, and what God gave me is better than what He has given you? Nay, but instead you rejoice in your gift
So, when he came to Solomon, he (Solomon) said: “Do you help me with wealth? What God has given me is better than what He gave you, yet you are happy about your gift!
When the messengers presented the gifts, Solomon said: “Do you want to buy me with this world’s wealth? Don’t you know that what God has given me is much better than the wealth that you are impressed with?”
So when the messenger came Solomon said, “You give me riches? But that which God has given me is better than that which He has given you. No, it is you who rejoice in your gift
So when he came to Solomon, he said, “Are youpl supplying me with wealth? What Allah has brought me is better than what He has brought you. Rather, it is you who rejoice when given gifts.
And when he came to Solomon, he said, 'Do ye proffer me wealth, when what God has given me is better than what He has given you? nay, ye in your gifts rejoice
So when the envoy came to Sulaiman, he said, “Are you helping me with wealth? What Allah has bestowed upon me is better than what He has given you; rather it is you who are delighted at your gift.”
When he came to Solomon he said, “Will you purvey me with wealth for that which Allah has given me is better than that which He has given you. Nay! You take joy in your gift.
And when the queen's ambassador came unto Solomon, that prince said, will ye present me with riches? Verily that which God hath given me, is better than what he hath given you: But ye do glory in your gifts
And when the envoy came to Solomon, he (Solomon) said, "Do you offer me wealth, when what Allah has given me is better than what He has given to you? Nay, it is you (not I) who rejoice (exult) in your gifts
But when he came to Solomon, he said: 'Is it wealth that you would give me, when Allah has given me that which is better than He has given to you? No, but instead you rejoice in your gift
And when the messenger came to Solomon, he said, "Aid ye me with riches? But what God hath given to me is better than what he hath given you: yet ye glory in your gifts
So when (the messengers with the royal gift) came to Sulaiman, he said: “Will you provide me aid and assistance in the form of wealth and provisions? So, what Allah has given me is better than what He has given you. Nay, you rejoice in your gift
So when they drew near Solomon, he said: Are you furnishing me relief with wealth? What God gave me is better than what He gave you. Nay! It is you who should be glad with your present!
When (the ambassadors) came to Solomon, he said, “Are you providing me wealth? What Allah has given me is better than what He has given you. Nonsense! It is only you who rejoice in your gift.
When the envoys of the queen came to Solomon, he said: "Do you want to provide me wealth? The wealth which Allah has given me is far more than what He has given you. You may very well keep your presents
Now, when (the envoy of the Queen) came to Solomon, he said: "Do you want to aid me with wealth? Whatever Allah has granted me is much more than what He has given you. (Keep for yourselves) your gift in which you are exulting
So when (the envoy) came to Solomon, he said: Will you help me with wealth? But what Allah has given me is better than that which He has given you. Nay, you are exultant because of your present
So when be (the envoy) came to Sulaiman he said, "What ! will you help me with wealth? But that which Allah has given me is better than that which he has given you. No, it is you who are happy with your gift (not I).
Then, when the Queen's envoy came to Solomon, the latter said, "Are you helping me with wealth? But what Allah has given me is better than what He has given you! Nay, it is you yourself that would rejoice in your gift
So when that (messenger) came to Sulayman (Solomon, he) said (to him [i.e., the messenger]): ‘Do you want to help me with wealth, whereas what Allah has given me is better than this (wealth) which He has given you? It is rather you who take pleasure (and) pride in your gifts
So when they came to Solomon he said: "Are you providing me with wealth What God has provided for me is far better than what He has given you. Now you are happy with your gift!"
So when they came to Solomon he said: "Are you providing me with wealth? What God has provided for me is far better than what He has given you. Now you are happy with your gift!
So when they came to Solomon he said: "Are you providing me with wealth? What God has provided for me is far better than what He has given you. Now you are happy with your gift!"
So when (he) came (to) Soliman, he said: "Do you extend/spread me with property/wealth ? So what God gave me, (is) better than what He gave you, but you with your present, you be happy ."
Now when [the Queen’s messenger] came unto Solomon, he said: “Do you people mean to add to my wealth? But that which God has given me is [so much] better than all that He has given you! Nay, it is [only such as] you that would rejoice in this gift of yours
So, as soon as he (the envoy) came to Sulayman, (Solomon) he said, "Would you supply me with wealth? Then what Allah has brought me is more charitable (i.e., better) than what He has brought you. No indeed, (but) you exult with your present
So when (the envoy) came unto Solomon, (the King) said: What! Would ye help me with wealth? But that which Allah hath given me is better than that which He hath given you. Nay it is ye (and not I) who exult in your gift
When her Messengers came to Soloman, he said, "Have you brought me wealth? What God has given to me is far better than what He has given to you, but you are happy with your gifts
So when he (the envoy) came to Sulaiman, he said, .Are you extending a financial aid to me? So what Allah has given me is much better than what He has given to you. But you yourselves are proud of your gift
So when (the envoys) came to (king) ‘Solomon’, he said: “Do you think we seek financial support? What Allâh has given me is far better than that which He has given you. Nay, you are the ones who are rejoicing in your gift!
When the envoys arrived (with their gifts), Sulaiman said, "Do you wish to increase my wealth (and get me to postpone my invasion)? What Allah has granted me is far superior to what He gave you. No! Keep your gifts and delight in them!"
So when (the envoy) came to (king) Solomon, he said: “Do you think we seek financial support? What Allâh has given me is far better than that which He has given you. Nay, but it is you who are rejoicing in your gift!
And when the envoys presented Sulayman with the present he said: "Do you provide me with wealth!" "What Allah has conferred on me of His grace that abounds in me far excels all that He has bestowed on you. In fact, it is you - people- who would rejoice with such a gift beyond a common joy". It is evident, said Sulayman, that they rejoice at worldly gains whereas We rejoice at inviting to the path of Allah, for which cause we are ready to figh
When they reached Sulayman, he said to her envoys, “Do you think you can increase my wealth? What Allah has given me is far better than what He has given you. Only the likes of you rejoice in such gifts.
When the chief-envoy came to him, Solomon said, “Do you offer me wealth? What Allah has granted me is far greater than what He has granted you. No! It is you who rejoice in ˹receiving˺ gifts.
And when it reached Sulayman (Solomon) he said: are you providing me with wealth when what Allah has given me is better than what He has given you? But you rejoice in your gift.
And when her envoy came to Solomon, he said: ‘Is it gold that you would give me? That which God has bestowed on me is better than all the riches He has given you. Yet you glory in your gift
When the hoopoe returned to Solomon (he told him the news), and he responded (to Sheba's people): "Are you giving me money? What GOD has given me is far better than what He has given you. You are the ones to rejoice in such gifts."
So when her messengers gained an audience with Solomon [and presented the gift], Solomon said, "Do you bring me wealth, when what God has given me is better than what He has given you? It is people like you who will rejoice in a gift like this.
So when her messengers gained an audience with Solomon [and presented the gift], Solomon said, “Do you bring me wealth when what God has given me is better than what He has given you? It is people like you who will rejoice in a gift like this.
So, when he came Solomon, he said, “Are you supplying me with money? What Allah has given me is more goodness than what He has given you? Nay, but you who are by your gift are rejoicing.
And when (the messenger of the Queen) came to Solomon, he (Solomon) said: �What! Aid you me with wealth? But what Allah has given me is better than what He has given you. Nay, it is you (and not I) who exult in your present�
When [the queen's envoy] came to Solomon, he said: 'Is it gold that you would give me? What God has given me is much better than all that He has given you. Yet you rejoice with your own gift.
The envoys reached Solomon with the gift and a letter from the Queen. Solomon said, "What! Do you want to please me with a gift of vanity? Allah has given me better than what He has given you (material wealth and Guidance). Nay, it is you who may exult in your gift." (Historically, the gift was studded with precious jewels and diamonds. Solomon, being a Prophet of God and a powerful emperor expected the Queen to denounce her hostile intentions in the region and to reflect about the One True God)
So when he came to Sulaiman, he said: What! will you help me with wealth? But what Allah has given me is better than what He has given you. Nay, you are exultant because of your present
So when the Queen's envoy came to Solomon, he said, `Do you presume to help me with your wealth? But that which ALLAH has given me is better than that which HE has given you. Nay, you take pride in your gift
But when it came to Solomon, he said, “Do you offer me wealth? What God has given me is better than what He has given you. Nay, but it is you who exult in your gift!
So, when (the ministers) came to Sulaiman (Solomon), he said: "Will you give me a lot of wealth? But what Allah has given me is better than what He has given to you! Really! It is you who take joy in your gift
Upon receiving it, Solomon said, “Are you offering me money? What God gave me is far better than what He gave you. It is you who rejoice in your gift.
When he came to Solomon, he said, 'Are you supplying me with money? What God has given me is better than what He has given you. It is you who delight in your gift
So when they came to Solomon, he said, "Do you provide me with wealth? But what Allah has given me is better than what He has given you. Rather, it is you who rejoice in your gift
And when he came to Solomon, he said, 'Do you proffer me wealth, and what God has given me is better than what He has given you? Nay, you rejoice in your gifts.
Now when (the embassy) came to Solomon, he said: "Will ye give me abundance in wealth? But that which God has given me is better than that which He has given you! Nay it is ye who rejoice in your gift
Now when (the embassy) came to Solomon, he said: "Will ye give me abundance in wealth? But that which Allah has given me is better than that which He has given you! Nay it is ye who rejoice in your gift
ٱرۡجِعۡ إِلَیۡهِمۡ فَلَنَأۡتِیَنَّهُم بِجُنُودࣲ لَّا قِبَلَ لَهُم بِهَا وَلَنُخۡرِجَنَّهُم مِّنۡهَاۤ أَذِلَّةࣰ وَهُمۡ صَـٰغِرُونَ ٣٧
Go back to your people: we shall certainly come upon them with irresistible forces, and drive them, disgraced and humbled, from their land.’
(Solomon said to the chief of her messengers who brought the present): Go back to them (your people). (If your people don’t submit) surely we shall come to them with army which they will never be able to resist, we shall drive them out from there (land) in disgrace, and they will be humiliated.”
Go back unto them. Then surely we shall come unto them with hosts which they cannot withstand, and we shall drive them forth therefrom abased and they shall be humbled
Go back to them. We shall soon come with our armies which they will not be able to face. We shall drive them out of (the land) with ignominy, and they will be humbled."
“Go back (and tell) them... I swear I will come with forces that they will never be able to withstand and drive them out of there, helpless and disgraced!”
Return to them. We will come to them with troops they cannot face and we will expel them from it abased and humiliated.´
Go back to them, for we will come at them with hosts which they cannot face, and we will expel them from it, abased, and they shall be degraded.’
"Go back to them (who sent you, and inform them that, if they do not come to us in submission), we will certainly come upon them with hosts which they have no power to resist. We will assuredly drive them from there in disgrace, and they will be humbled."
`Go back to them (and tell your people that), we shall certainly come down upon them with hosts they have no power to withstand and we shall, surely, drive them out from there (- their country) disgraced, while they are subjugated?
Return thou to them; we shall assuredly come against them with hosts they have not power to resist, and we shall expel them from there, abased and utterly humbled.
Return to them, for we shall come to them with troops that they have no power to face it, and we shall drive them out of there in humiliation while they are subdued.”
“Go back and let them know that we [the worshippers of God] will come to destroy the [the worshippers of sun] with such a mighty army that they can not resist.”
“Go back to them, and be sure we will come to them with such legions as they will never be able to resist. We will expel them from there in disgrace, and they will feel humbled.
Returnsg back to them. Indeed, we will come upon them with troops they cannot resist, and indeed, we will evict them from it, humiliated and dishonored.”
return to them, for we will surely come to them with hosts which they cannot confront; and we will surely drive them out therefrom mean and made small!
“Go back to them – so we shall indeed come upon them with an army they cannot fight, and degrading them shall certainly drive them out from that city, so they will be humiliated.”
Go back to them. We will certainly come to them with hosts that they cannot withstand and we will most certainly drive them out from there dishonored and disgraced.”
Return unto the people of Saba. We will surely come unto them with forces, which they shall not be able to withstand; and we will drive them out from their city, humbled; and they shall become contemptible
"Return unto them, for we will surely come to them with hosts which they cannot resist; and we will surely drive them out thence with shame and they will be humbled."
Go back then, we shall surely come against them with soldiers of which they have no power to oppose, and we shall drive them from there abased and humiliated.
Return to them: for we will surely come to them with forces which they cannot withstand, and we will drive them from their land humbled and contemptible."
Go back to them. Then verily, we shall come to them with (military) forces — there is no capacity with them (i.e., with the forces of Saba) for (facing) these (Muslim regiments). And we shall surely drive them out from this (land of Saba) in disgrace, and they (will be) those who have surrendered.”
Return thou to them and We, truly, will approach them with armies against which they will not be capable and we will drive them out from there as ones who are disgraced and they, humble-spirited.
“Return with certainty that We will come to them with such forces that they will never be able to match. We will expel them from there as they are disgraced, and they will feel humiliated.”
Go back to your people: if your people do not submit, we will march against them with such an army of which they shall never be able to face, and we shall drive them out of their land humbled and disgraced."
Envoy, go back to those who sent you and we shall certainly come upon them with hosts whom they will be unable to resist. We shall drive them out from there, and they will suffer humiliation and disgrace."
Go back to them, so we shall certainly come to them with hosts which they have no power to oppose, and we shall certainly expel them therefrom in disgrace, while they are abased
Return to them, and we will definitely come to them with armies which they will not be able to oppose, and we will definitely drive them out from there, disgraced, and they will be degraded."
"Go back to them! We shall certainly come to them with forces they will not be able to face! And we shall certainly cause them to be driven therefrom, humiliated and belittled!"
So go back to them (with your gifts). We shall come with such troops (to invade) them that they will not have (the power) to fight back, and, humiliating them, we shall drive them out from there in such a plight that they will be dishonoured (becoming prisoners).
"Return to them. For we shall come to them with soldiers the like of which they have never seen, and we will drive them out humiliated, while they are feeble."
"Go back to them. For we shall come to them with soldiers the like of which they have never seen, and we will drive them out humiliated, while they are feeble.
Go back to them. For we shall come to them with soldiers the like of which they have never seen, and we will drive them out humiliated, while they are feeble.
Return to them, so we will come to them (E) with soldiers (there is) no power/ability for them with it, and we will drive them out (E) from it humiliated/disgraced , and (while) they are subservient
“Go thou back unto them [that have sent thee]! For, [God says:] ‘We shall most certainly come upon them with forces which they will never be able to withstand, and shall most certainly cause them to be driven from that [land of theirs], despicable and humbled!’”
Return to them. So indeed we will definitely come up against them with hosts they cannot withstand (Literally: of no withstanding). Indeed, we will definitely drive them out there from humiliated, and they will be (utterly) belittled."
Return unto them. We verily shall come unto them with hosts that they cannot resist, and we shall drive them out from thence with shame, and they will be abased
Go back to your people and we shall soon come there with an army which they will not be able to face. We shall drive them from their town, humble, and disgraced."
Go back to them, and we will bring to them forces they have no power to face, and we will certainly drive them out from there in humiliation while they are disgraced
Return to them! We shall definitely come to them with an army which they have no power to confront; and we shall definitely drive them out from there, dishonored and completely debased."
"Go back to them! We will surely attack them with our armies. They do not have enough power to resist. We will definitely expel them from the land, humbled and disparaged."
Return to them! We shall definitely come to them with an army which they have no power to confront. And we shall definitely drive them out from there, dishonored and completely debased."
"Go back to them. We will confront them with such forces as they can never withstand and oust them from thence and drive them away humbled and humiliated"
Go back to your people and tell them We shall come with armies that they can’t face, and we shall expel them from their city, humiliated and disgraced.
Go back to them, for we will certainly mobilize against them forces which they can never resist, and we will drive them out from there in disgrace, fully humbled.”
Return to them, for we will come to them with soldiers they cannot face up to and will expel them humiliated and conquered.
Go back to them: we will march against them with forces they cannot oppose, and drive them from their land humbled and in abject submission.‘
(To the hoopoe, he said,) "Go back to them (and let them know that) we will come to them with forces they cannot imagine. We will evict them, humiliated and debased."
Go back [and tell] them, that we will come to them with soldiers whom they will be unable to face, and We will expel them from their land in humiliation, and disgrace."
Go back [and tell] them that we will come to them with soldiers whom they will be unable to face, and We will expel them from their land in humiliation and disgrace.”
Return back to them. So, we will come to them with troops they cannot confront; and we will exit them out from it as humiliated, while they are subdued.”
Go back to them: so we will certainly come unto them with (such) hosts which they shall not be able to meet, and certainly will we expel them out therefrom in disgrace, while they will feel humbled
Go back to them, for we shall certainly come to them with forces they cannot match, and we shall certainly drive them from the land in disgrace, and they will be utterly humbled.'
Solomon said to the envoys, "Go back to them, (and tell them that) we verily will come to them with forces they cannot withstand. We shall drive the leaders out of power and humiliate them to shame." (Historically the Kingdom of Sheba flourished from 1100 to 115 B.C. At their zenith they were the richest nation in the world. Their economy was based on excellent agriculture and international trade. They had the most advanced irrigation systems of the times, with great water dams. Their Kingdom included today's whole of Yemen, Somalia and Ethiopia, and boasting a strong army, they frequently had expansive designs further south and up north. As the inevitable result of worshiping multiple false deities, including the sun, their society was not without inequities of caste and creed. Solomon, the King and the Prophet, planned to subdue the Sheba Empire to thwart their aggressive designs and to protect the region from oppression. And he succeeded magnificently. Queen Bilqis of Sheba and her nation embraced Solomon's Message and reverted to the worship and obedience of the One True God)
Go back to them, so we will most certainly come to them with hosts which they shall have no power to oppose, and we will most certainly expel them therefrom in abasement, and they shall be in a state of ignominy
`Go back to them, for we shall surely come to them with hosts against which they will have no power of resistance, and we shall drive them out of their land disgraced, and they will be humbled.
“Return unto them, for we shall come upon them with hosts they cannot withstand, and we shall expel them hence, abased, and they shall be humbled.
"Go back to them, and be sure we will come to them with strong armies that they will never be able to meet: And we shall remove them from there in disgrace, and they will feel in low position."
Go back to them. We will come at them with forces they can’t resist, and we will expel them from there, humiliated and belittled.”
Go back to them. We will come upon them with troops they cannot resist; and we will expel them from there, disgraced and humiliated.'
Return to them, for we will surely come to them with soldiers that they will be powerless to encounter, and we will surely expel them therefrom in humiliation, and they will be debased."
Return to them, for we will surely, definitely come to them with hosts which they cannot confront; and we will surely, definitely drive them out of it in humiliation and they will be as little ones.'
"Go back to them, and be sure we shall come to them with such hosts as they will never be able to meet: We shall expel them from there in disgrace, and they will feel humbled (indeed)."
"Go back to them, and be sure we shall come to them with such hosts as they will never be able to meet: We shall expel them from there in disgrace, and they will feel humbled (indeed)."
قَالَ یَـٰۤأَیُّهَا ٱلۡمَلَؤُا۟ أَیُّكُمۡ یَأۡتِینِی بِعَرۡشِهَا قَبۡلَ أَن یَأۡتُونِی مُسۡلِمِینَ ٣٨
Then he said, ‘Counsellors, which of you can bring me her throne before they come to me in submission?’
(When Solomon heard that the Queen of Sheba was coming in submission) he said: “O chiefs! Which of you can bring me her throne before they come to me as Muslims?”
He said: O chiefs! which of you will bring unto me her throne, ere they come unto me submitting themselves
He (then) said (to his courtiers): "O you nobles, is there any one who can bring me her throne before they come to me in submission?"
(Solomon told his eminent ones), “O counselors... Who can bring me her throne before they come to me in submission?”
He said, ´Council! who among you will bring me her throne before they come to me in submission?´
He said, ‘O [members of the] elite! Which of you will bring me her throne before they come to me in submission?’
(The Queen, having received his message, decided to visit Solomon in Jerusalem. Knowing of her journey,) Solomon said (to his council): "O you nobles! Who among you can bring me her throne before they come to me in submission?"
(Later on addressing his courtiers Solomon) said, `Nobles! which one of you will bring me a throne befitting her (- the Queen) before they come to me surrendering in submission.
He said, 'O Council, which one of you will bring me her throne, before they come to me in surrender?
He said: “Counselors, which one of you brings me her throne before they come to me surrendered?”
Solomon then turned to his court’s people and asked: “Who can bring her throne to me so that they [realize my power and] come to me in submission?”
He said to his own people, “O advisors which of you can bring me her throne before they come to me as Muslim?
He said, “O chiefs, which one of you can bring me her throne before they come to me as Muslims?”
Said he, 'O ye chiefs! which of you will bring me her throne before they come to me resigned?
Said Sulaiman, “O court members, which one of you can bring me her throne before they come humbled in my presence?”
He said, “O you chieftains! Which one of you will bring to me her throne before they come to me in submission?”
And Solomon said, O nobles, which of you will bring unto me her throne, before they come and surrender themselves unto me
Said he, "O you chiefs! Which of you will bring me her throne before they come unto me surrendering?"
And he said: 'O Council, which of you will bring me her throne, before they come to me, Muslims (submissive to Allah)?
Said he, "O nobles, which of you will bring me her throne before they come to me, submitting? (Muslims)."
(Sulaiman now addressed the chiefs in his state and) said: “O you chiefs! Which of you comes to me with her throne prior to that they may come to me as Muslims?”
He said: O Council! Which of you will bring me her throne before they approach me as ones who submit to God?
He said, “O Chiefs, which of you can bring me her throne before they come to me in submission to Allah?”
Later on when Solomon heard that the Queen of Sheba was coming in submission, he asked: "O my chiefs! Which of you can bring to me her throne before they come to me in submission?"
Solomon said: "My nobles, which of you can bring me her throne before they come to me in submission?"
He said: O chiefs, which of you can bring me her throne before they come to me in submission
He said “O you chiefs ! which of you will bring her throne to me before they come to me surrendering (as Muslims)."
Solomon said, "O noblemen! Which of you can bring me her throne before they surrender and come to me?"
Sulayman (Solomon) said: ‘O courtiers, which of you can bring me the throne (of the Queen) before they come to me in submission?
He said: "O commanders, which of you can bring me her throne before they come to me surrendering"
He said: "O commanders, which of you can bring me her throne before they come to me in submission?
He said: "O commanders, which of you can bring me her throne before they come to me in submission?"
He (Soliman) said: "You, you the nobles/assembly, which of you brings/comes to me with her throne ,before that they come to me Moslems/submitters ?"
[When Solomon learned that the Queen of Sheba was coming,] he said [to his council]: “O you nobles! Which of you can bring me her throne ere she and her followers come unto me in willing surrender to God?”
He said, "O you chiefs, whichever one of you will come up to me with (i.e., bring) her throne before they come up to me as Muslims?" (Or: in surrender)
He said: O chiefs! Which of you will bring me her throne before they come unto me, surrendering
Solomon asked his people, "Who among you can bring her throne before (she, the queen of Sheba) comes to me submissively?"
He said, .O chieftains, which one of you will bring her throne to me before they come to me submissively?
He said: "O’ noble chiefs, which of you can bring me her throne before they come to me in submission?"
(Sulaiman) said, "Oh you my courtiers, which one of you will bring me her throne before they yield and surrender to me."
He said: "O’ noble chiefs, which of you can bring me her throne before they come to me in submission?"
Then he said to the leaders of his assemblage -of the men and the Jinn-: "Who among you can fetch me her throne before they come to me with low submissive reverence for Allah!"
Sulayman asked his courtiers, “Who can bring me her throne before they come to me in submission?”
Solomon asked, “O chiefs! Which of you can bring me her throne before they come to me in ˹full˺ submission?”
He said: oh leaders, who of you will bring me her throne before they come to me in submission?
And to his nobles he said: ‘Which of you will bring to me her throne, before they sue for peace?‘
He said, "O you elders, which of you can bring me her mansion, before they arrive here as submitters?"
Then he said, "Council, which of you will bring me her magnificent throne before they come to me in submission?"
Then he said, “Council, which of you will bring me her magnificent throne before they come to me in submission?”
He said, “O the Chieftains, which of you will bring me with her throne before they are coming to me as submitting (Muslims)?"
(Solomon) said: �O chiefs!) which of you can bring to me her throne before they come to me in submission?
Solomon said: 'Which of you, nobles, can bring me her throne before they come to me in submission?'
(When Solomon found out that the Queen was coming), he said, "O Chiefs! Which one of you can present the best plan to get her throne before they come to me surrendering?" (1500 miles between Ma'arib, the capital of Sheba to Jerusalem.
He said: O chiefs! which of you can bring to me her throne before they come to me in submission
He said, `O nobles, which of you will bring me her throne before they come to me submitting?
He said, “O notables! Which of you will bring me her throne before they come unto me in submission?
He said (to his own army): "You chiefs! Which of you can bring me her throne before they come to me surrendering as Muslims, in submission
He asked, “O nobles, who among you can bring me her throne before they come to me in submission?”
He said, 'O notables, which one of you will bring me her throne before they come to me in submission?'
[Solomon] said, "O assembly [of jinn], which of you will bring me her throne before they come to me in submission?"
He said, 'O chiefs! Which of you will bring me her throne, before they come to me in submission?'
He said (to his own men): "Ye chiefs! which of you can bring me her throne before they come to me in submission?"
He said (to his own men): "Ye chiefs! which of you can bring me her throne before they come to me in submission?"
قَالَ عِفۡرِیتࣱ مِّنَ ٱلۡجِنِّ أَنَا۠ ءَاتِیكَ بِهِۦ قَبۡلَ أَن تَقُومَ مِن مَّقَامِكَۖ وَإِنِّی عَلَیۡهِ لَقَوِیٌّ أَمِینࣱ ٣٩
A powerful and crafty jinn replied, ‘I will bring it to you before you can even rise from your place. I am strong and trustworthy enough,’
A strong one from the jinns said: “I will bring it to you before you rise from your place (council). Surely, I am indeed strong, trustworthy for such work.”
A giant from the jinns said: I shall bring it unto thee ere thou arisest from thy place; verily I am strong for it and trusty
A crafty jinn said: "I will bring it before you rise from your seat, for I am strong and trustworthy."
A demon from among the jinni said, “I will bring it before you get up from your seat... You can me trust me that I have enough power to do this.”
An ifreet of the jinn said, ´I will bring it to you before you get up from your seat. I am strong and trustworthy enough to do it.´
An afreet from among the jinn said, ‘I will bring it to you before you rise from your place. Indeed I have the power for it and am trustworthy.’
One strong and cunning among the jinn said: "I can bring it to you before you rise from your council. Surely I have the strength and skill to do so and I am trustworthy."
A stalwart from among the jinn said, `I will bring it to you (prepared as you desire), before you rise and depart from your place of encampment. Surely, I am strong and expert enough (to accomplish this task and can be) trusted (with it).
An efreet of the jinns said, 'I will bring it to thee, before thou risest from thy place; I have strength for i
A cunning Jinn said: “I bring it to you before you get up from your place, and I am certainly strong and honest for it.”
A Jin (Extra-terrestrial) of his court said: “I can bring it to you before you even stand up. Trust me, I am powerful enough to do so.”
Said a strong one of the jinn, “I will bring it to you before you stand from your place. Indeed I have full strength for the purpose, and can be trusted.
A powerful one of the unseen beings said, “I will bring it to yousg before you rise from your seat, and indeed, I am certainly strong (and) trustworthy enough to do it.”
Said a demon of the ginns, 'I will bring thee it before thou canst rise up from thy place, for I therein am strong and faithful.
An extremely evil jinn said, “I will bring it in your presence before you disperse the assembly; and I am indeed strong and trustworthy upon it.”
A powerful one from the Jinns said, “I will bring it to you before you rise from your station and truly I am indeed strong and trustworthy over it.”
A terrible genius answered, I will bring it unto thee, before thou arise from thy place: For I am able to perform it, and may be trusted
Said an Ifrit (a powerful and cunning demon) of the Jinn, "I will bring it you before you can rise up from your chair of council, for I am strong for such work, and trustworthy."
An efreet (an extremely strong jinn) among the jinn replied: 'I will bring it to you before you rise from your place; I have the strength and am trustworthy.
An Efreet of the Djinn said: "I will bring it thee ere thou risest from thy place: I have power for this and am trusty."
An Ifrit (strong one) from the jinns said: “I will come to you with that before you rise from your sitting. And verily, I am, for this, indeed strong and trustworthy.”
A demon from among the jinn said: I will bring it to thee before thou wilt stand up from thy station. And, truly, I am strong, trustworthy.
A chief among the spirit-beings said, “I will bring it to you before you rise from your council. Truly, I am powerful enough to do it and may be trusted.”
An audacious one from the Jinns said: "I will bring it to you before you adjourn your court; and most surely I have the necessary strength and I am trustworthy."
A stalwart of the jinn said: "I will bring it to you before you rise from your council. Surely I have the power to do so and I am trustworthy."
One audacious among the jinn said: I will bring it to thee before thou rise up from thy place; and surely I am strong, trusty for it
One cleverly alert among the jinn said, "I will bring it to you before you rise from your place and I certainly have the reliable strength to do it."
A gigantic and powerful one of the Jinns said, "I shall bring it to you before you rise from your seat. And, indeed, I have dependable ability to do it!"
One mighty jinn submitted: ‘I can bring it to you before you rise from your seat. And I am indeed powerful (enough) and trustworthy (to bring it).
A powerful being from among the Jinn said: "I will bring it to you before you rise from your station. For I am strong and trustworthy."
A powerful being from among the Jinn said: "I will bring it to you before you rise from your station. For I am strong and trustworthy.
A powerful being from among the Jinn said: "I will bring it to you before you rise from your station. For I am strong and trustworthy."
A wicked/manipulator from the Jinns said: "I come/bring to you with it before that you stand/get up from your place/position, and that I am on it powerful/strong (E), faithful/loyal ."
Said a bold one of the invisible beings [subject to Solomon]: “I shall bring it to thee ere thou rise from thy council-seat - for, behold, I am powerful enough to do it, [and] worthy of trust!”
A cIfrit (i.e., powerful, stalwart) of the jinn said, "I will come up with it to you before you rise up from your station; and surely I am indeed powerful for it (and) trustworthy."
A stalwart of the jinn said: I will bring it thee before thou canst rise from thy place. Lo! I verily am strong and trusty for such work
A monstrous jinn said, "I can bring it before you even stand up. I am powerful and trustworthy"
A stalwart of the Jinn said, .I will bring it to you before you rise up from your place, and for this (task) I am powerful, reliable
One strong from the jinn said: "I will bring it to you before you rise from your place. Indeed, I am strong, and trustworthy for such work."
One of the strong jinn said, "I will bring it to you before you get up from your seat. I am surely reliable and strong enough for it!"
One extremely strong among the jinn said: "I will bring it to you before you rise from your place. Indeed, I am strong and trustworthy for such work."
"I can fetch it right here" said a very strong Jinn, "before you assume the standing position and I am powerful enough to be trusted for such an undertaking"
An Efreet from the jinns said, “I can bring it to you before you get up from your place; I am strong and trustworthy.”
One mighty jinn responded, “I can bring it to you before you rise from this council of yours. And I am quite strong and trustworthy for this ˹task˺.”
A cunning Jinn said: I will bring it to you before you get up from your seat and I am certainly able to do that.
An ifrit from among the jinn said: ‘I will bring it to you before you rise from your seat. I am strong enough and faithful.‘
One afrit from the jinns said, "I can bring it to you before you stand up. I am powerful enough to do this."
A daring one from among the jinn said, "I will bring it to you before you rise from your council. I am strong enough to do it and can be trusted."
A daring one from among the jinn said, “I will bring it to you before you rise from your council. I am strong enough to do it and can be trusted.”
An Ifreet from the Jinn said, “I will bring it to you before you stand from your status seat. And I am upon it strong, honor.”
One audacious among the jinn said: �I will bring it to you before you rise up from your place; I have strength for it and I am trusty�
Said an efreet of the jinn: 'I shall bring it to you before you rise from your position. I am powerful enough to do it, and worthy of trust.'
One of the strong commanders of the mountain division said, "My troops can accomplish this mission with lightening speed, before you rise up to think of and assign anyone else. Behold, I am competent and trustworthy for this job."
One audacious among the jinn said: I will bring it to you before you rise up from your place; and most surely I am strong (and) trusty for it
A powerful chieftain from among the jinn said, `I will bring it to thee before thou strikest thy camp; and indeed I possess power therefor and I am trustworthy.
An ?ifrit among the jinn said, “I will bring it to thee before thou risest from thy place. Truly I have the strength for it, [and] am trustworthy.
Said an Ifrit, from the (race of) jinns': "I will bring it to you before you get up from your Court (and gathering now): Truly, I have the full strength for the deed, and (I am) trustworthy for such work (service to you)."
A powerful jinn responded, “I can bring it to you before you rise from your place. I am strong and trustworthy enough to do it.”
An imp of the sprites said, 'I will bring it to you before you rise from your seat. I am strong and reliable enough to do it.'
A powerful one from among the jinn said, "I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy."
An ifrit of the jinns said, 'I will bring you it before you can rise up from your place, and indeed, I for it am surely strong, faithful.'
Said an 'Ifrit, of the Jinns: "I will bring it to thee before thou rise from thy council: indeed I have full strength for the purpose, and may be trusted."
Said an 'Ifrit, of the Jinns: "I will bring it to thee before thou rise from thy council: indeed I have full strength for the purpose, and may be trusted."
قَالَ ٱلَّذِی عِندَهُۥ عِلۡمࣱ مِّنَ ٱلۡكِتَـٰبِ أَنَا۠ ءَاتِیكَ بِهِۦ قَبۡلَ أَن یَرۡتَدَّ إِلَیۡكَ طَرۡفُكَۚ فَلَمَّا رَءَاهُ مُسۡتَقِرًّا عِندَهُۥ قَالَ هَـٰذَا مِن فَضۡلِ رَبِّی لِیَبۡلُوَنِیۤ ءَأَشۡكُرُ أَمۡ أَكۡفُرُۖ وَمَن شَكَرَ فَإِنَّمَا یَشۡكُرُ لِنَفۡسِهِۦۖ وَمَن كَفَرَ فَإِنَّ رَبِّی غَنِیࣱّ كَرِیمࣱ ٤٠
but one of them who had some knowledge of the Scripture said, ‘I will bring it to you in the twinkling of an eye.’ When Solomon saw it set before him, he said, ‘This is a favour from my Lord, to test whether I am grateful or not: if anyone is grateful, it is for his own good, if anyone is ungrateful, then my Lord is self-sufficient and most generous.’
One with whom was the knowledge of the Scripture said: “I will bring it to you before your eyesight returns to you (within twinkling of an eye)!” Then when he (Solomon) saw it placed before him, he said: “This is from the Grace of my Lord to test me whether I am grateful or ungrateful! Whoever is grateful, indeed is grateful for oneself, and whoever is ungrateful (should know that) certainly, my Lord is Rich, Bountiful.”
The one who had some knowledge of the Book said: I shall bring it unto thee ere thy eye twinkleth. Then when he saw it placed before him, he said: this is of the grace of my Lord that he may prove me whether I give thanks or am ungrateful. Whosoever giveth thanks he only giveth thanks for his own soul; and whosoever is ungrateful then verily my Lord is Self-sufficient, Munificent
But one who had knowledge of the letter, said: "I will bring it to you in the twinkling of an eye." When Solomon saw it before him, (he said): "This is by the grace of my Lord that He may test me whether I am grateful or I am thankless. Yet if one is grateful, he is grateful for himself, and if one is thankless, then surely my Lord is unconcerned and magnanimous."
But one who had an understanding of the knowledge of the reality (who had the ability to act with the forces of the Names; Reflection of Divine Attribute) said, “I will bring it to you before you blink your eye”... When Solomon saw the throne placed before him, he said, “This is from the bounty of my Rabb... To see whether I will be grateful or ungrateful... And whoever is grateful, his gratitude is for his self (the realization and evaluation of the perfection of his essence)... And whoever is ungrateful, surely my Rabb is the Ghani, the Karim.”
He who possessed knowledge of the Book said, ´I will bring it to you before your glance returns to you.´ And when he saw it standing firmly in his presence, he said, ´This is part of my Lord´s favour to test me to see if I will give thanks or show ingratitude. Whoever gives thanks only does so to his own gain. Whoever is ungrateful, my Lord is Rich Beyond Need, Generous.´
The one who had knowledge of the Book said, ‘I will bring it to you in the twinkling of an eye.’ So when he saw it set near him, he said, ‘This is by the grace of my Lord, to test me if I will give thanks or be ungrateful. And whoever gives thanks, gives thanks only for his own sake. And whoever is ungrateful [should know that] my Lord is indeed all-sufficient, all-generous.’
And one who had some knowledge of the Book said: "I can bring it to you in the twinkling of your eye." When Solomon saw the throne set in his presence, he said: "This is out of the pure grace of my Lord that He may try me whether I give thanks or act with ingratitude. Whoever gives thanks gives thanks only for (the good of) his own soul; and whoever acts with ingratitude – (let him be aware that) my Lord is surely All-Wealthy and Self-Sufficient, All-Munificent."
One (Israelite) who had knowledge of the Scripture said, `I will bring it to you before your Yemanite (noble guests) come to you.' And when he (- Solomon) saw it (- the throne) set before him he said, `This is due to the grace of my Lord; so that He may reveal my inner self to show whether I am grateful (for all His favours) or ungrateful. Indeed, he who thanks, his thanksgiving is for his own good, and he who shows ingratitude (let him remember that) My Lord is truly Self-Sufficient (and is in need of no praise), Oft-Generous (and Noble in His own right).
and I am trusty.' Said he who possessed knowledge of the Book, 'I will bring it to thee, before ever thy glance returns to thee.' Then, when he saw it settled before him, he said, 'This is of my Lord's bounty that He may try me, whether I am thankful or ungrateful. Whosoever gives thanks gives thanks only for his own soul's good, and whosoever is ungrateful -- my Lord is surely All-sufficient, All-generous.
Someone who had knowledge of the book said: “I bring it to you before you blink.” So, when he saw it placed before him, he said: “This is from my Lord's grace in order to test me whether I am grateful or ungrateful, and whoever is grateful then he is only grateful for himself, and whoever is ungrateful then indeed my Lord is rich (without need) and noble.”
A scientist of his court said: “I can beam it here in a blink of an eye. When Solomon saw her throne placed in front of him, he thanked the Lord saying: “This is by the Grace of my Lord, whereby He wants to see whether I appreciate all these blessings of Him or I am an ungrateful person. The one who is grateful is good to his own soul. The one who is ungrateful should know that God does not need his thanking; indeed God is the wealthiest and the Most Generous
Said one who had knowledge of the Book, “I will bring it to you before your sight can return to you.” Then when Solomon saw it placed before him he said, “This is allowed by my Lord, to make evident whether or not I will reject it, but if any is grateful, indeed his gratitude is for his own self. But if any rejects it, still my Lord is rich and noble, and truly my Lord is free of all needs, supreme in honor.
The one who had knowledge of the Scripture said, “I will bring it to you before you blink your eye.” So when he saw it settled before him, he said, “This is of my Lord’s grace, to test me: whether I will thank or will deny. For whoever is thankful is only thankful to his own benefit, and whoever has denied—my Lord is, indeed, Self-Sufficient, Noble.”
He who had the knowledge of the Book said, 'I will bring it to thee before thy glance can turn.' And when he saw it settled down beside him, he said, 'This is of my Lords grace, that He may try me whether I am grateful or ungrateful, and he who is grateful is only grateful for his own soul, and he who is ungrateful,- verily, my Lord is rich and generous.
Said one who had knowledge of the Book, “I will bring it in your majesty’s presence before you bat your eyelid”; then when he saw it set in his presence*, Sulaiman said, “This is of the favours of my Lord; so that He may test me whether I give thanks or am ungrateful; and whoever gives thanks only gives thanks for his own good; and whoever is ungrateful – then indeed my Lord is the Independent (Not Needing Anything), the Owner Of All Praise.” (A miracle which occurred through one of Allah’s friends.
He said the one with whom was knowledge from the book, “I will bring it to you before you wink your eyes.” and when he saw it firmly stationed in his presence he said, “This is from the favor of my Lord so that He may test me whether I will be grateful or I will be ungrateful and whosoever is grateful he is only grateful for the good of his own soul and whosoever is ungrateful Lo! My Lord is All-self-Sufficient, Most Gracious.”
And one with whom was the knowledge of the scriptures said, I will bring it unto thee, in the twinkling of an eye. And when Solomon saw the throne placed before him, he said, this is a favour of my Lord, that he may make trial of me, whether I will be grateful, or whether I will be ungrateful: And he who is grateful, is grateful to his own advantage, but if any shall be ungrateful, verily my Lord is self-sufficient and munificent
He who had the knowledge of the Book said, "I will bring it to you before your glance can turn." And when he saw it set down beside him, he (Solomon) said, "This is of my Lord´s grace that He may try me whether I give thanks or am ungrateful - truly, my Lord is rich (independent, free of all needs) and Bountiful.
But he who had knowledge of the Book, said: 'I will bring it to you before your glance comes back to you. ' And when he saw it set before him, he(Solomon) said: 'This is a favor from my Lord that He might test me whether I am thankful or ungrateful. Whosoever gives thanks gives thanks only for his (own soul's) good, but he who is ungrateful, truly my Lord is Rich and Generous.
And one who had the knowledge of Scripture said, "I will bring it to thee in the twinkling of an eye." And when he saw it set before him, he said, "This is of the favour of my Lord, to try me whether I will be thankful or unthankful. And he who is thankful is thankful to his own behoof; and as for him who is unthankful - truly my Lord is self-sufficient, bounteous!"
Said that with whom was knowledge from Al-Kitab : “I will come to you with it even earlier than ' the margin of your eyelid returns to you' (i.e., within the twinkling of an eye)." So when he saw it placed before him, he said: "This is by the Grace of my Nourisher-Sustainer so that He may test me whether I become grateful or I become ungrateful. And whoever pays thanks (to Allah, it is) for his own self, and whoever became ungrateful — then certainly my Nourisher-Sustainer is Free of all wants, Bountiful.”
Said he who has knowledge of the Book: I will bring it to thee before thy glance goes back to thee. And, then, when he saw that which is settled before him, he said: This is from the grace of my Lord to try me whether I give thanks or am ungrateful. And whoever gave thanks, truly, he gives thanks for himself. And whoever was ungrateful, then, truly, my Lord is Rich, Generous.
One who had knowledge of the Book said, “I will bring it to you within the twinkling of an eye.” When (Solomon) saw it placed before him, he said, “This is by the grace of my Lord to test me whether I am grateful or ungrateful. If someone is grateful, truly his/her gratitude is for his/her own soul. If anyone is ungrateful, truly, My Lord is the Independent One, the Most Generous.
One person who had knowledge of the Book said: "I can bring it to you in the twinkling of an eye." As soon as Solomon saw the throne placed before him, he exclaimed: "This is by the grace of my Lord to test me whether I am grateful or ungrateful. Any who is grateful, surely his gratitude is a gain for his own soul, and any who is ungrateful should know that surely my Lord is Self-Sufficient, Self- Exalted."
And he who had some knowledge of the Book said: "I will bring it before the twinkling of your eye." When Solomon saw the throne placed firmly beside him, he cried out: "This is by the grace of my Lord so that He may test me whether I give thanks for (His Bounty) or act with ingratitude. Whoever is grateful is so to his own good; and whoever is ungrateful, let him know that my Lord is Immensely Resourceful, Most Bountiful."
One having knowledge of the Book said: I will bring it to thee in the twinkling of an eye. Then when he saw it settled beside him, he said: This is of the grace of my Lord, that He may try me whether I am grateful or ungrateful. And whoever is grateful, he is grateful only for his own soul, and whoever is ungrateful, then surely my Lord is Self-sufficient, Bountiful
One who had knowledge of the book* said, "I will bring it to you before the blinking of your eye." So when he saw it settled in his presence, he said, "This is (something) from the grace of my Fosterer to test me whether I am grateful or ungrateful, and one who is grateful, then his being grateful is only for (the benefit of) his own soul and one who is ungrateful, then my Fosterer is certainly Independent, Honourable." * Law of teletransportation
The one who had knowledge acquired from the divine Record, said, "I shall bring it (Queen of Sheba's throne) to you before the twinkling of your eyes!" And when he saw it (the throne) squarely placed before him, Solomon exclaimed, "This is by the Grace of my Lord! It is to test me whether I am grateful or ungrateful. And he who is grateful is but grateful for his own sake. And as for he who is ungrateful, my Lord is indeed self-sufficient, beneficent!"
Then the one who had some knowledge of the (heavenly) Book submitted: ‘I can bring it to you before your vision turns back to you (i.e., even before the twinkling of an eye).’ So, when (Sulayman [Solomon]) saw it (the throne) placed before him, he said: ‘This is by the Grace of my Lord so that He may put me to the test whether I thank (Him) or not. And he who thanks (Allah), his gratitude is for the good of his own self, and he who is ungrateful, then surely my Lord is Self-Sufficient, Most Generous.
And one who had knowledge from the Scripture said: "I will bring it to you before you blink." So when he saw it resting before him, he said: "This is from the grace of my Lord, so that He tests me whether I am thankful or whether I reject. As for he who is thankful, he is thankful for himself, and as for he who rejects, then my Lord is Rich, Bountiful."
And one who had knowledge from the Book said: "I will bring it to you before you blink." So when he saw it resting before him, he said: "This is from the grace of my Lord, so that He tests me whether I am thankful or whether I reject. As for he who is thankful, he is thankful for himself, and as for he who rejects, then my Lord is Rich, Bountiful.
And one who had knowledge from the Book said: "I will bring it to you before you blink." So when he saw it resting before him, he said: "This is from the grace of my Lord, so that He tests me whether I am thankful or whether I reject. As for he who is thankful, he is thankful for himself, and as for he who rejects, then my Lord is Rich, Bountiful."
Who (is) at him knowledge from The Book said: "I come/bring to you with it before that your eye lid returns to you (you blink)." So when he saw it established/affixed at him, he said: "This (is) from my Lord's grace/favour/blessing, to test me do I thank/be grateful, or I disbelieve, and who thanked/became grateful, so but he thanks/becomes grateful for his self, and who disbelieved, so then my Lord (is) rich, honoured/generous ."
Answered he who was illumined by revelation: “[Nay,] as for me - I shall bring it to thee ere the twinkling of thy eye ceases!” And when he saw it truly before him, he exclaimed: “This is [an outcome] of my Sustainer’s bounty, to test me as to whether I am grateful or ungrateful! However, he who is grateful [to God] is but grateful for his own good; and he who is ungrateful [should know that], verily, my Sustainer is self-sufficient, most generous in giving!”
Said he in whose presence was knowledge of the Book, "I will come up with it (i.e., bring) to you before your glance returns on you." (i.e., in the twinkling of an eye) Then, as soon as he saw it secured in position in his presence, he (Sulayman) said, "This is of the Grace of my Lord that He may try me, whether I thank (Him) or be ungrateful. And whoever thanks (Him), then surely he thanks only for his (own) self, and whoever is ungrateful, (Or: whoever disbelieves) then surely my Lord is Ever-Affluent, (Literally: Ever-Wealthy, Ever-Rich) Ever-Honorable."
One with whom was knowledge of the Scripture said: I will bring it thee before thy gaze returneth unto thee. And when he saw it set in his presence, (Solomon) said: This is of the bounty of my Lord, that He may try me whether I give thanks or am ungrateful. Whosoever giveth thanks he only giveth thanks for (the good of) his own soul; and whosoever is ungrateful (is ungrateful only to his own soul's hurt). For lo! my Lord is Absolute in independence, Bountiful
The one who had knowledge from the Book said, "I can bring it to you before you even blink your eye." When Solomon saw the throne placed before him, he said, "This is a favor from my Lord by which He wants to test whether I am grateful or ungrateful. Whoever thanks God does so for his own good. Whoever is ungrateful to God should know that my Lord is Self-Sufficient and Benevolent."
Said the one who had the knowledge of the book, .I will bring it to you before your glance returns to you. So when he saw it (the throne) well placed before him, he said, .This is by the grace of my Lord, so that He may test me whether I am grateful or ungrateful. Whoever is grateful is grateful for his own benefit, and whoever is ungrateful, then my Lord is Need-Free, Bountiful
One who had the knowledge of the book said: "I will bring it to you within the twinkling of an eye!" Then, when he saw it settled before him, he said: "This is by the grace of my Lord so as to test me whether I will show gratitude or become impious. Thus, whoever shows gratitude shows gratitude to the good of his own self. Whoever becomes impious (needs to know that) my Lord is absolutely Self-sufficient, Most Generous.”
The one with the knowledge of the book said, "I will bring it to you in the blink of an eye." Right away, Sulaiman saw the throne placed nearby. He said, "All this is by the grace of my Lord Who tests me to see whether I show appreciation or display arrogance. The one who offers thanks surely does so for his own good. And if someone neglects to express gratitude, then Allah is indeed Generous and Free from all want!"
But one who had knowledge of the book said: "I will bring it to you within the twinkling of an eye!" Then, when he saw it settled before him, he said: ‘This is a grace of my Lord so as to test me whether I will show gratitude or become impious. So whoever shows gratitude does so to the benefit of his own self. And whoever becomes impious (needs to know that) my Lord is most assuredly Self-sufficient, Most Generous’.
But said he who was imbued with spiritual Knowledge of the Scriptures and with some limitless spiritual power conferred on him by Allah. "I will fetch it to you before the time taken in twinkling your eye*" And when he -Sulayman- found -the throne- set right there he prayed: "This is indeed an instance of the grace of Allah conferred on me to test my inclination whether I will propound gratitude or ingratitude. And he who is actuated with the feeling of gratitude and gratefulness, he but serves his own interest and he who sets himself in defiance of Allah must realize that Allah is Ghaniyun (Independent, Absolute, Self-sufficient) and Karimun (Beneficent)"
Another, who had knowledge of the Book, said, “I can bring it to you in the blinking of an eye.” When Sulayman saw it installed before him, he said, “This is by My Lord’s favour, to test whether I am grateful or ungrateful. Whoever is grateful is grateful for his own benefit; but whoever is ungrateful harms only himself, as my Lord is Self-Sufficient, Generous.”
But the one who had knowledge of the Scripture said, “I can bring it to you in the blink of an eye.” So when Solomon saw it placed before him, he exclaimed, “This is by the grace of my Lord to test me whether I am grateful or ungrateful. And whoever is grateful, it is only for their own good. But whoever is ungrateful, surely my Lord is Self-Sufficient, Most Generous.”
The one who had knowledge of the book said: I will bring it to you in the wink of an eye; then when he saw it positioned near him he said: this is of the favour of my Lord to test me whether I am grateful or ungrateful, and whoever is grateful, he is grateful for his own good, and whoever is ungrateful, my Lord is rich and generous.
But he who was deeply-versed in the Book,¹ said: ‘I will bring it to you in a twinkling of your eye.‘ And when he saw it set before him, he said: ‘This is a bounty from my Lord with which He would test my gratitude. He that gives thanks gives them for his own soul; but he who is ungrateful . . . All-sufficient and gracious is my Lord!‘
The one who possessed knowledge from the book said, "I can bring it to you in the blink of your eye." When he saw it settled in front of him, he said, "This is a blessing from my Lord, whereby He tests me, to show whether I am appreciative or unappreciative. Whoever is appreciative is appreciative for his own good, and if one turns unappreciative, then my Lord is in no need for him, Most Honorable."
But one who had knowledge from the Book said, "I will bring it to you before your glance returns to you." And when [Solomon] saw it placed before him, he said, "This is a favor of my Lord to test me whether I will be grateful or not. And whoever is grateful, it is for his own good. As for the ungrateful, then my Lord is rich beyond need and generous."
But one who had knowledge from the Book said, “I will bring it to you before your glance returns to you.” And when [Solomon] saw it placed before him, he said, “This is from the grace of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful, it is for his good. As for the ungrateful, then my Lord is rich beyond need and generous.”
The one who had knowledge among the Book said, “I will bring it to you before your glance returns to you (blink).” So, when he saw it settled before him, he said, “This is from my Lord’s bounty, to try me, whether I will thank or disbelieve. And whoever is thanking, so he is only thanking for himself; and whoever is disbelieving, so surely my Lord is Rich and Generous.”
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But the one who was deeply versed in the Book said: 'I shall bring it to you within the twinkling of your eye.' When he saw it standing before him, he said: 'This is by the grace of my Lord, so as to test me whether I am grateful or ungrateful. He who is grateful [to God] is but grateful for his own good. As for him who is ungrateful... My Lord is self-sufficient, most generous.'
Another powerful commander, who had knowledge of the correspondence, said, "I can accomplish the mission even sooner, before your gaze returns to you (before you having to rethink)." (Solomon dispatched the forces, and the mission was smoothly accomplished. The Queen's throne was brought to Jerusalem before she arrived and) he saw it set in his presence. He said, "This success is a blessing from my Lord, that He may try me whether I am grateful or ungrateful. Whoever is grateful is grateful for his own good, and whoever is ungrateful, should know that my Lord is Self-Sufficient, Supremely Honorable."
One who had the knowledge of the Book said: I will bring it to you in the twinkling of an eye. Then when he saw it settled beside him, he said: This is of the grace of my Lord that He may try me whether I am grateful or ungrateful; and whoever is grateful, he is grateful only for his own soul, and whoever is ungrateful, then surely my Lord is Self-sufficient, Honored
Said one who had knowledge of the book, `I will bring it to thee before thy noble envoy returns to thee.' And when he saw it set before him, he said, `This is of the grace of my Lord, that HE may try me whether I am grateful or ungrateful. And whosoever is grateful is grateful for the good of his own soul; but whosoever is ungrateful, truly, my Lord is Self-Sufficient, Gracious.
The one who had knowledge of the Book said, “I will bring it to thee in the blink of an eye.” Then when he saw it set before him, he said, “This is of the Bounty of my Lord, to try me whether I will give thanks or be ungrateful. And whosoever give thanks, he gives thanks only for his own soul; and whosoever is ungrateful, truly my Lord is Self-Sufficient, Generous.
Said one who had knowledge of the Scripture: "I will bring it to you by the blinking of an eye!" then as (Sulaiman) saw it placed firmly before him, he said: "This is by the Grace of my Lord! To test me whether I am thankful or unthankful! And if anyone is thankful, truly, his gratitude is (only for the good) for his own soul; But if anyone is unthankful, truly, My Lord is free of all Needs (Ghani), All Bountiful (Kareem, in His generosity)!"
The one who had knowledge of the Scripture suggested, “I can bring it to you before you can blink.” When Solomon saw it placed before him, he exclaimed, “This is by the grace of my Lord, to test whether I am grateful or ungrateful. Whoever is grateful, it is for his good, and whoever is ungrateful, my Lord is Self-Sufficient and Generous.”
He who had knowledge from the Book said, 'I will bring it to you before your glance returns to you.' And when he saw it settled before him, he said, 'This is from the grace of my Lord, to test me, whether I am grateful or ungrateful. He who is grateful, his gratitude is to his own credit; but he who is ungrateful—my Lord is Independent and Generous.'
Said one who had knowledge from the Scripture, "I will bring it to you before your glance returns to you." And when [Solomon] saw it placed before him, he said, "This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful - his gratitude is only for [the benefit of] himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Generous."
One who with him was knowledge of the Book said, 'I will bring it to you before your glance returns to you.' And when he saw it settled beside him, he said, 'This is of my Lord's grace, to try me whether I am grateful or ungrateful, and whoever is grateful is only grateful for his soul, and whoever is ungrateful, then indeed, my Lord is rich, noble.'
Said one who had knowledge of the Book: "I will bring it to thee within the twinkling of an eye!" Then when (Solomon) saw it placed firmly before him, he said: "This is by the Grace of my Lord!- to test me whether I am grateful or ungrateful! a nd if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is Free of all Needs, Supreme in Honour !"
Said one who had knowledge of the Book: "I will bring it to thee within the twinkling of an eye!" Then when (Solomon) saw it placed firmly before him, he said: "This is by the Grace of my Lord!- to test me whether I am grateful or ungrateful! and if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is Free of all Needs, Supreme in Honour !"
قَالَ نَكِّرُوا۟ لَهَا عَرۡشَهَا نَنظُرۡ أَتَهۡتَدِیۤ أَمۡ تَكُونُ مِنَ ٱلَّذِینَ لَا یَهۡتَدُونَ ٤١
Then he said, ‘Disguise her throne, and we shall see whether or not she recognizes it.’
Then he said: “Disguise for her throne so that we may see whether she will be guided (able to recognize her throne), or she will be of those who are not guided.”
He said: disguise for her her throne, that we may see whether she be guided or be of those who are not guided
(Turning to his nobles) he said: "Change the appearance of her throne. Let us see if she is rightly guided, or is not guided at all."
(Solomon) said, “Disguise her throne, and let us see if she can find the Truth or if she is of those who are not guided.”
He said, ´Disguise her throne. We shall see whether she is guided or someone who is not guided.´
He said, ‘Disguise her throne for her, so that we may see whether she is discerning or if she is one of the undiscerning ones.’
He said: "Disguise her throne, and let us see whether she is able to find guidance or remains one of those who are not guided."
He (further) said, `Make her own (old) throne seem discredited to her (in her own estimation by making this new throne of a very excellent standard). We shall see (thereby) whether she follows the right way (by discarding her old idolatrous throne) or whether she is (one) of those who do not follow the right way.
He said, 'Disguise her throne for her, and we shall behold whether she is guided or if she is of those that are not guided.
He said: “Disguise her throne for her, so we see if she discovers it, or she is one of those who do not discover.”
Solomon then ordered to build a palace to accommodate the Queen at her arrival and said: “Let us see whether she will submit to God or will remain defiant.”
He said, “Make her throne uncomfortable, we will see whether she is guided to the truth or is one of those who receive no guidance.
He said, “Disguise her throne for her, and we shall see whether she will be guided or be one of those who are never guided.”
Said he, 'Disguise for her her throne; let us see whether she is guided, or whether she is of those who are not guided.
Said Sulaiman, “Disguise her throne in front of her so that we may see whether she finds the way * or becomes of those who remain unknowing.” (*Recognises her throne.
He said, “Change the appearance of her throne for her and we will see if she will be guided or that she will be of those who are not guided.”
And Solomon said unto his servants, alter her throne, that she may not know it, to the end we may see whether she be rightly directed, or whether she be one of those who are not rightly directed
Said he, "Disguise for her throne; let us see whether she is guided, or whether she is of those who receive no guidance."
(Then) he said: 'Let her throne be disguised, so that we can see whether she is guided or if she is among those who are not guided.
Said he, "Make her throne so that she know it not: we shall see whether she hath or not guidance."
(Sulaiman) said: “Disguise and transform in her interest, her throne (by removing all signs and engravings that depict polytheism or disbelief). We shall see whether she receives guidance or she becomes of those who do not receive guidance.”
He said: Disguise her throne for her that we look on whether she will be truly guided or she will be of those who are not truly guided.
He said, “Change her throne so that she cannot recognize it. We will see whether she is guided or is among those who receive no guidance.”
Further he said: "Without any comment to her, set her throne in her sight; let us see whether she recognize it or she is of those who cannot recognize the Truth."
Solomon said:" Set the throne before her casually, and let us see whether she gets to the Truth or is one of those who are not guided to what is right."
He said: Alter her throne for her; we may see whether she follows the right way or is of those who go not aright
He said, "Make her throne unrecognizable for her, we will see whether she is capable of receiving guidance or she is of those who are not capable of receiving guidance."
Solomon said, "Disguise her throne for her. Let us see if she recognizes it or not."
Sulayman (Solomon) said: ‘(To test the Queen) change the display and appearance of her throne. We shall see whether she gets some clue (to recognize it) or proves to be of those who do not have quick reflexes.
He said: "Disguise her throne so we may see if she will be guided or if she will be of those who are not guided."
He said: "Disguise her throne so we may see if she will be guided or if she will be of those who are not guided.
He said: "Disguise her throne so we may see if she will be guided or if she will be of those who are not guided."
He said: "Change/disguise for her, her throne , we see is she to be guided or she becomes from those who do not be guided."
[And] he continued: Alter her throne so that she may not know it as hers: let us see whether she allows herself to be guided [to the truth] or remains one of those who will not be guided.”
He said, "Disguise her throne for her, that we may look into whether she is guided, or she is of the ones who are not guided."
He said: Disguise her throne for her that we may see whether she will go aright or be of those not rightly guided
Then he said, "Make a few changes to her throne and let us see whether she will recognize it or not."
He said, .Disguise the throne for her, and we will see whether she discovers the truth, or she does not recognize it
He said: "Disguise her throne for her! Let us see whether she will be rightly guided or will be of those who are banned from receiving spiritual insight."
(Sulaiman) said, "Disguise her throne (and casually arrange) for her (to view it). Let us see! Would she recognize (her throne)? Or is she one of those who stay ignorant of reality?"
He said: "Now disguise her throne for her! And let us see whether she will yield to the truth or be of those who are living spiritual darkness."
Sulayman then said to his assemblage: "Disguise her throne to see whether she will be able to recognize it or she will be one of those who lack insight and do not discern the truth
He said, “Disguise her throne so that we can see if she is guided or not.
˹Then˺ Solomon said, “Disguise her throne for her so we may see whether she will recognize ˹it˺ or she will not be able to.”
He said: we will alter her throne for her to see if she is guided or of those who are not guided.
Then he said: ‘Let her throne be altered, so that we may see whether she will recognize it or be at a loss.‘
He said, "Remodel her mansion for her. Let us see if she will be guided, or continue with the misguided."
Then he said, "Disguise her throne; We will see whether she will allow herself to be guided [to truth] or will be among those who reject guidance."
Then he said, “Disguise her throne; We will see whether she will allow herself to be guided [to truth] or will be among those who reject guidance.”
He said, “Disguise her throne for her, and we shall observe whether she guides, or will be among those who are not guiding.”
(Solomon) said: �Disguise her throne for her, we will see whether she follows the right way or she is one of those who do not go aright�
He [then] said: 'Alter the appearance of her throne: let us see whether she will be able to recognize it, or she will remain unguided.'
Solomon then said, "Alter her throne for her that we may see whether she gets the point and comes to guidance or she remains unguided." (Solomon's workmen had erased the images of the sun god, inscribed sensible inscriptions and made the throne look even more gorgeous)
He said: Alter her throne for her, we will see whether she follows the right way or is of those who do not go aright
He said, `Make the throne so beautiful as to make her own throne appear quite ordinary to her, and let us see whether she follows the right way or whether she is one of those who follow not the right way.
He said, “Disguise her throne for her. We shall see if she is rightly guided or if she is among those who are not rightly guided.
He said: "Change her throne that it is beyond recognition by her let us see whether she is guided (to Allah) or (she) is one of those who takes no guidance."
He said, “Disguise her throne for her, to see whether she recognizes it or is left perplexed.”
He said, 'Disguise her throne for her, and we shall see whether she will be guided, or remains one of the misguided.'
He said, "Disguise for her her throne; we will see whether she will be guided [to truth] or will be of those who is not guided."
He said, 'Disguise for her her throne; let us see whether she is guided, or whether she is of those who are not guided.'
He said: "Transform her throne out of all recognition by her: let us see whether she is guided (to the truth) or is one of those who receive no guidance."
He said: "Transform her throne out of all recognition by her: let us see whether she is guided (to the truth) or is one of those who receive no guidance."
فَلَمَّا جَاۤءَتۡ قِیلَ أَهَـٰكَذَا عَرۡشُكِۖ قَالَتۡ كَأَنَّهُۥ هُوَۚ وَأُوتِینَا ٱلۡعِلۡمَ مِن قَبۡلِهَا وَكُنَّا مُسۡلِمِینَ ٤٢
When she arrived, she was asked, ‘Is this your throne?’ She replied, ‘It looks like it.’ [Solomon said], ‘We were given knowledge before her, and we devoted ourselves to God
So when she came, it was said (to her): “Is your throne like this?” She said: “(It is) as though it were the same. Knowledge was bestowed on us in advance of this, and we have become Muslims (submitted to Allah).”
Then when she arrived, it was said: is thy throne like unto? She said: it is as though it were it; and we have been vouchsafed the knowledge before this, and we have been Muslims
When she arrived, they asked her: "Is your throne like this?" She said: "As though this is it. We had come to have knowledge and already submitted."
When (Sheba) arrived she was asked, “Is your throne like this?”... She said, “It looks like it... We had been given knowledge before this and we had become Muslims (submitted).”
Then when she came, she was asked, ´Is your throne like this?´ She said, ´It is exactly like it.´ ´We were given knowledge before her and were already Muslims,
So when she came, it was said [to her], ‘Is your throne like this one?’ She said, ‘It seems to be the same, and we were informed before it, and we had submitted.’
When she (the Queen) arrived, she was asked: "Is your throne like this?" She said: "It is as if it were the same. We were given knowledge (about the magnificence of Solomon’s rule and his extraordinary power) before all this (we have seen here), and we have already decided to submit."
When she came (to Solomon) it was said to her, `Is your throne like this?' She said, `It is as though it were much the same. We had been given the knowledge (about your excellence and perfection) before this and we have already surrendered in submission (to you).
So, when she came, it was said, 'Is thy throne like this?' She said, 'It seems the same.' 'And we were given the knowledge before her, and we were in surrender
So, when she came, she was told: “Is your throne like this?” She said: “It is like that, and we were given knowledge before that, and we were surrendered.”
When the Queen arrived, Solomon asked: “Does this [throne] look like yours?” She said: “It is just the same.” I had already known this [that Solomon is a Prophet of God and not a simple king] and had tendency to surrender myself [to the will of God and became a believer.]
So when she arrived, she was asked, “Is this your throne?” She said, “It was just like this, but knowledge was bestowed on us in advance of this, and we are Muslims.
So when she arrived, it was said, “Is your throne like this?” She said, “As if this is it.” (Solomon said,) “And We were given knowledge before her and we have always been Muslims.”
And when she came it was said, 'Was thy throne like this?' She said, 'It might be it;' and we were given knowledge before her, but we were resigned
Then when she came, it was said to her, “Is your throne like this? She said, “As if this is it! And we came to know about this incident beforehand and submit (to you).”
So when she came it was said, “Is your throne like this?” She said, “It is as though it is the very one.” [Solomon Said], “And we were given the knowledge before her as we were in submission.”
And when she was come unto Solomon, it was said unto her, is thy throne like this? She answered, as though it were the same. And we have had knowledge bestowed on us before this, and have been resigned unto God
And when she came it was said unto her, "Is this your throne?" She said, "It was just like this (it could be the one)." and Solomon said, "We were given knowledge before her, and we had Surrendered (to Allah)
And when she came she was asked: 'Is your throne like this? ' And she replied: 'It looks like it. ' And we were given the knowledge before her, and wereMuslims
And when she came he said, "Is thy throne like this?" She said, "As though it were the same." "And we," said he, "have had knowledge given us before her, and have been Muslims."
So when she came, it was said (to her): " Is this like your throne?” She said: “As though it is that very one. And Al-Ilm (‘The Knowledge’) has been delivered to us even before this and we have become Muslims.”
So when she drew near, it was said: Is thy throne like this? She said: It is as though it had been it. Solomon said: The knowledge was given us before her and we had been ones who submit to the One God.
When she arrived, she was asked, “Is your throne like this?” She said, “It was just like this. Knowledge was given to us prior to this, and we have submitted to Allah.”
So when the queen arrived, she was asked: "Is your throne like this?" She replied: "It looks as if it is the same; we had come to know that Solomon is not only a king but also a Prophet, therefore we have already become Muslims."
When the Queen arrived, she was asked: "Is your throne like this one?" She said: "It seems as if it is the same. We had already come to know this and we had submitted ourselves."
So when she came, it was said: Was thy throne like this? She said: It is as it were the same; and we were given the knowledge before about it, and we submitted
So when she came, it was said to her, "Is your throne like this?" She said, "It is just like it and we were given the know edge before it and we have submitted (as Muslims)."
And when she arrived, she was asked, "Is this throne like yours?" She said, "It is almost the same!" [Solomon said to himself or to his noblemen,] "And the knowledge had come to us before her, and we had surrendered ourselves to Allah!"
Then when she (the Queen) came, she was asked: ‘Is your throne like this?’ She said: ‘It looks as if it is the same and we have already known (the truth of Sulayman’s [Solomon’s] Prophethood) and we have become Muslims.
So when she came, it was said: "Is your throne like this" She said: "It appears to be similar." And we were given knowledge before her, and we had surrendered
So when she came, it was said: "Is your throne like this?" She said: "It appears to be similar." "And we were given knowledge before her, and we had submitted.
So when she came, it was said: "Is your throne like this?" She said: "It appears to be similar." "And we had the knowledge she did not, and we were submitters."
So when she came, (it) was said: "Is your throne like this?" She said: "As if it, it is." And we were given the knowledge from before her, and we were Moslems/submitters.
And so, as soon as she arrived, she was asked: “Is thy throne like this?” She answered: “It is as though it were the same!” [And Solomon said to his nobles: “She has arrived at the truth without any help from us,] although it is we who have been given [divine] knowledge before her, and have [long ago] surrendered ourselves unto God
So, as soon as she came, it was said, "Is your throne just like this?" She said, " (It is) as though it were the (very) one." And (Sulayman) (Solomon) said, "We were brought the knowledge before her, and we were Muslims." (i.e., we surrendered "to Allah")
So, when she came, it was said (unto her): Is thy throne like this? She said: (It is) as though it were the very one. And (Solomon said): We were given the knowledge before her and we had surrendered (to Allah)
When she came she was asked, "Is your throne like this?" She replied, "It seems that this is it. We had received the knowledge before this and were submissive (to Solomon's power)"
So when she came, it was said (to her), .Is your throne like this?. She said, .It seems to be the same. We have been made to recognize the truth even before this, and we have already submitted
So, when she came, it was said (unto her): "Is your throne like this?" She said: "It is similar in every detail.” (king ‘Solomon’ said):” We were given the knowledge before her; and we had submitted ourselves ( entirely to Allâh, the Lord of all the worlds). "
When she arrived she was asked, "Does that look like your throne?" She replied, "It sure seems like the one!" (Sulaiman observed) "We were given the knowledge before her. We obeyed and became Muslims."
So, when she came, it was said (unto her): "Is your throne like this?" She said: "It is similar in every detail”. (king Solomon said): “We were given the knowledge before her. And we had submitted ourselves (entirely to Allâh)".
And when she arrived -and was welcomed by Sulayman- she was asked: "Does your throne look like this!" "It certainly looks," she said, "as if it were it" "And with Allah's mercy and grace", said Sulayman to his retinue, "we were given the divine knowledge which is the spirit of truth guiding us into all truth long before her and by consequence we conformed to Allah's system of faith and worship, we conformed to Islam"
After arriving, the Queen was asked, “Is your throne like this?” She said, “It looks just like it.” And Sulayman said, “We were given prior knowledge, and we submitted to Allah.
So when she arrived, it was said ˹to her˺, “Is your throne like this?” She replied, “It looks to be the same. We have ˹already˺ received knowledge ˹of Solomon’s prophethood˺ before this ˹miracle˺, and have submitted ˹to Allah˺.”
Then when she came, she was told: is your throne like this? She said: as if it was the one. And we were given knowledge before her and had submitted (as Muslims).
And when she came to Solomon, she was asked: ‘Is your throne like this?‘ And she said, ‘It looks as though it were the same.‘ He said: ‘Before her we were endowed with knowledge, and were assuredly Muslims
When she arrived, she was asked, "Does your mansion look like this?" She said, "It seems that this is it." (Solomon said,) "We knew beforehand what she was going to do, and we were already submitters."
So when she arrived, she was asked, "Is your throne like this?" She said, "It is as if it were the same." [Solomon thought], "We were given knowledge before her, and we have been submissive to God.
So when she arrived, she was asked, “Is your throne like this?” She said, “It is as if it were the same.” [Solomon thought], “We were given knowledge before her, and we have been submissive to God,
So, when she came, it was said, “Is your throne like this?” She said, “As if this is it.” “And we were given the knowledge from before her, and we were submissive (Muslims).”
So when she came, she was asked: �Is your throne like this?� She said: �It is as it were the same. And we were given the knowledge before it, and we were submitting�
So when she arrived, she was asked: 'Is your throne like this?' She answered: 'It looks as though it were the same.' [Said Solomon]: 'We were endowed with knowledge before her, and we have surrendered ourselves to God.
So, when she came, she was asked, "Is your throne like this?" She said, "It seems that this is it! We already knew that the Truth is on your side and my chiefs and I have surrendered to it." (The previous knowledge about Solomon's character and Kingdom, the distinguished letters he wrote to her and reports by her envoys, and now his superb court had convinced the intelligent and open-minded Queen)
So when she came, it was said: Is your throne like this? She said: It is as it were the same, and we were given the knowledge before it, and we were submissive
And when she came, it was said to her, `Is thy throne like this?' She replied, `It is as though it were the same. And we had been given knowledge before this, and we have already submitted.
Then when she came, it was said, “Is your throne like this?” She said, “It seems the same.” [Solomon said], “And we were given knowledge before her and we were submitters
So when she arrived, she was asked, "Is your throne like this?” She said; "(It is) as if it was just the same;" He said: "Knowledge was bestowed to us before her, and we have submitted to Allah (in Islam)."
Upon her arrival, she was asked, “Does your throne resemble this one?” She replied, “It appears to be the same.” “We were given knowledge beforehand, and we have already submitted.”
When she arrived, it was said, 'Is your throne like this?' She said, 'As if this is it.' 'We were given knowledge before her, and we were submissive.'
So when she arrived, it was said [to her], "Is your throne like this?" She said, "[It is] as though it was it." [Solomon said], "And we were given knowledge before her, and we have been Muslims [in submission to Allah ]
And when she came it was said, 'Is your throne like this?' She said, 'As if it were it;' and we were given the knowledge before her, and we were in submission
So when she arrived, she was asked, "Is this thy throne?" She said, "It was just like this; and knowledge was bestowed on us in advance of this, and we have submitted to God (in Islam)."
So when she arrived, she was asked, "Is this thy throne?" She said, "It was just like this; and knowledge was bestowed on us in advance of this, and we have submitted to Allah (in Islam)."
وَصَدَّهَا مَا كَانَت تَّعۡبُدُ مِن دُونِ ٱللَّهِۖ إِنَّهَا كَانَتۡ مِن قَوۡمࣲ كَـٰفِرِینَ ٤٣
she was prevented by what she worshipped instead of God, for she came from a disbelieving people.’
Other deities which she used to worship besides Allah has prevented her (from Islam), indeed she was of a disbelieving people.
And that which she was wont to worship instead of Allah hindered her; verily she was of an infidel people
She was (in fact) turned away by what she worshipped other than God, for she came of an unbelieving people
And that which she worshipped besides Allah had stopped her... Indeed, she was from a people who denied the knowledge of the reality.
but what she worshipped besides Allah impeded her. She was from an unbelieving people.´
She had been barred [from the way of Allah] by what she used to worship besides Allah, for she belonged to a faithless people
That she had been worshipping other than God kept her back (from the Straight Path); for she belonged to a disbelieving people
And (Solomon) held her back from the things she used to worship apart from Allah, for she belonged to an unbelieving people
but that she served, apart from God, barred her, for she was of a people of unbelievers.
And what she used to serve besides God held her off (from the truth). Indeed, she was one of the disbelieving people.
She was [not a stubborn person and she was] worshipping other deities in account of her [upbringing and] being among the unbelieving people
And he diverted her from the worship of others besides God, for she was from a people who had rejected it
But she was barred by whatever she used to worship apart from Allah; indeed, she was of a denying people.
But that which she served beside God turned her away; verily, she was of the unbelieving people
And the thing she used to worship instead of Allah prevented her; she was indeed from the disbelieving people
And she was hindered by that what she used to worship instead of Allah. She truly was from a people who disbelieved.
But that which she worshipped, besides God, had turned her aside from the truth; for she was of an unbelieving people
"But that which she worshipped beside Allah diverted her; for she came of people who had no faith."
That which she worshipped, other than Allah, had prevented her, for she came from an unbelieving nation
But the gods she had worshipped instead of God had led her astray: for she was of a people who believe not
And (Sulaiman’s effort) stopped her from that which she used to worship besides Allah. Surely, she used to be of a nation of disbelievers
She was barred from worshipping God by what she had been worshipping other than God for, truly, she had been of a folk, ones who are ungrateful.
He got her away from the worship of others besides Allah. She had truly been of a people that had no faith.
- Other deities whom she worshiped besides Allah had prevented her from believing, for she belonged to an unbelieving folk
What prevented her (from accepting the True Faith) was her worshipping deities other than Allah, for she belonged to an unbelieving people
And that which she worshipped besides Allah prevented her; for she was of a disbelieving people
And that which she worshipped besides Allah, had hindered her (earlier), she was certainly of the people who were infidels.
"And what she worshipped besides Allah had kept her away from the right path. She is descended, indeed, of people who suppressed the Truth!"
And the (false god) she worshipped besides Allah prevented her (the Queen from accepting the truth before this). No doubt, she was of a disbelieving people
And she was prevented by that which she served besides God. She was of the people who were rejecters
And she was prevented by that which she served besides God. She was of the people who were rejecters
And she was prevented by that which she served besides God. She was of the people who were rejecters.
And what she was worshipping from other than God obstructed/prevented her , that she truly was from a disbelieving nation
[And she has recognized the truth] although that which she has been wont to worship instead of God had kept her away [from the right path]: for, behold, she is descended of people who deny the truth!”
And what she used to worship, apart from Allah, barred her (from belief); (for) surely she was of a disbelieving people
And (all) that she was wont to worship instead of Allah hindered her, for she came of disbelieving folk
Her idols prevented her from believing in God and she was an infidel
And she was prevented (from submitting before this) by that which she used to worship instead of Allah. Indeed she was from a disbelieving people
What she used to worship (& venerate) other than Allâh prevented her (from submission to Him), for she belonged to a people who lack Faith ( in Allâh).
"She was hindered because she used to worship those other than Allah. She belonged to an unbelieving nation."
What she used to worship, other than Allâh, prevented her (from submitting to Allâh), for she belonged to a people who were spiritually dead and blind.
What dissuaded her against paying reverence and veneration for Allah and induced her to revere other objects -such as the sun- instead, was intimately connected with her birthright; she was born and reared in an atmosphere of paganism
What had previously stopped her was what she used to worship beside Allah, as she came from a disbelieving community.”
But she had been hindered by what she used to worship instead of Allah, for she was indeed from a disbelieving people.
And what she used to serve besides Allah diverted her, for she belonged to people who rejected (the truth).
Her false gods have debarred her, for she comes from an unbelieving people.‘
She had been diverted by worshiping idols instead of GOD; she belonged to disbelieving people.
While what she worshiped beside God prevented her from believing, as she is from a people who deny the truth."
while what she worshiped besides God prevented her from believing, as she is from a people who deny the truth.”
And hindered her what she was worshiping without Allah; surely, she was among an infidel kinfolk.
And he barred her from the worship of others besides Allah, verily she was of the disbelieving people
Yet that which she used to worship instead of God had kept her away [from the true faith]. She belonged to an unbelieving nation.'
King Solomon redirected her from worshiping others than Allah. She had been one of the disbelieving folk, before. (Solomon advised her that obeying the Laws of Allah could bring not only the best provision in the world but insure eternal success. Queen Sheba embraced the Message and stopped worshiping the sun, and other creations of Allah)
And what she worshipped besides Allah prevented her, surely she was of an unbelieving people
And that which she used to worship beside ALLAH prevented her from believing; for she came of a disbelieving people
while that which she worshipped apart from God barred her; verily she was from a disbelieving people.
And she came away from the worship of others besides Allah: For she was from a people who had no faith
What she was worshiping besides God had prevented her. She was from a disbelieving people.
But she was prevented by what she worshiped besides God; she belonged to a disbelieving people
And that which she was worshipping other than Allah had averted her [from submission to Him]. Indeed, she was from a disbelieving people."
And what she used to serve besides God hindered her; indeed, she was of the disbelieving people.
And he diverted her from the worship of others besides God: for she was (sprung) of a people that had no faith
And he diverted her from the worship of others besides Allah: for she was (sprung) of a people that had no faith
قِیلَ لَهَا ٱدۡخُلِی ٱلصَّرۡحَۖ فَلَمَّا رَأَتۡهُ حَسِبَتۡهُ لُجَّةࣰ وَكَشَفَتۡ عَن سَاقَیۡهَاۚ قَالَ إِنَّهُۥ صَرۡحࣱ مُّمَرَّدࣱ مِّن قَوَارِیرَۗ قَالَتۡ رَبِّ إِنِّی ظَلَمۡتُ نَفۡسِی وَأَسۡلَمۡتُ مَعَ سُلَیۡمَـٰنَ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِینَ ٤٤
Then it was said to her, ‘Enter the hall,’ but when she saw it, she thought it was a deep pool of water, and bared her legs. Solomon explained, ‘It is just a hall paved with glass,’ and she said, ‘My Lord, I have wronged myself: I devote myself, with Solomon, to God, the Lord of the Worlds.’
It was said to her: “Enter the palace.” (The floor was glass surface with water underneath it). But when she saw it, she thought it was a pool, and she (pulled up her clothes) uncovering her legs. Solomon said: “Surely, it is a palace (with a glass surface and water underneath it) traced smooth with glass.” She said: “My Lord! Surely, I have wronged myself, and I submit (accept Islam) with Solomon to Allah, the Lord of the worlds.”
It was said unto her: enter the palace. Then when she saw it, , he deemed it a pool and bared her shanks. He said: verily it is a palace evenly floored with glass. She said: my Lord! verily I wronged my soul, and now submit myself together with Sulaiman unto Allah, the Lord of the Worlds
She was invited to enter the court. When she saw it, she took it for a sheet of water, and (pulling up her skirts) uncovered her legs. (Solomon) told her: "This is paved with tiles of glass." "O Lord," she said, "I have wronged myself, and I submit to the Lord of all the worlds with Solomon."
Then she was told, “Enter the palace”... When (Queen Sheba) saw it she thought it was deep water and pulled her skirt up... (Solomon) said, “It’s just a palace made of crystal glass”... (Sheba) said, “My Rabb... I have wronged myself (by worshipping an external force, the Sun) but now I have submitted myself, along with Solomon, to Allah, the Rabb of the worlds!”
She was told: ´Enter the courtyard,´ but when she saw it she supposed it to be a pool and bared her legs. He said, ´It is a courtyard paved with glass.´ She said, ´My Lord, I have wronged myself but I have submitted with Sulayman to the Lord of all the worlds.´
It was said to her, ‘Enter the palace.’ So when she saw it, she supposed it to be a pool of water, and she bared her shanks. He said, ‘It is a palace paved with crystal.’ She said, ‘My Lord! Indeed I have wronged myself, and I submit with Solomon to Allah, the Lord of all the worlds.’
It was said (to her): "Enter the palace." When she saw it, she thought it was a pool of water and bared her calves (in order to hold her robes above the water). He (Solomon) said: "This is a palace paved with crystal." (Having now concluded that Solomon must truly be a Prophet,) she said: "My Lord, surely I have wronged myself (by worshipping false gods). But now I submit myself, in Solomon’s company, to God, the Lord of the worlds."
It was said to her, `Enter the palace.' And when she saw it she took it for a great expanse of water. She was greatly perturbed. (Solomon) said, `It is a palace paved smooth with slabs of glass.' She (realizing the truth that she worshipped outward objects like the sun in place of Reality, the true God,) said, `My Lord! I have done injustice to myself and (now) I submit myself through Solomon to Allah, the Lord of the worlds.
It was said to her, 'Enter the pavilion.' But when she saw it, she supposed it was a spreading water, and she bared her legs. He said, 'It is a pavilion smoothed of crystal. She said, 'My Lord, indeed I have wronged myself, and I surrender with Solomon to God, the Lord of all Being.
She was told: “Enter the palace.” So, when she saw it, she thought it was deep water and she exposed her legs (by pulling up her dress). He said: “It is a palace paved with glasses/crystals.” She said: “My Lord, indeed I did wrong to myself, and I submit with Solomon to God, the Lord of humankind.”
Solomon then invited her to enter to her palace. When she saw the interior, she thought it was a pool of water; so she tucked up her skirt to enter it. Solomon said: “It is [not water but is] paved with crystals. This last strike [removed any remaining doubt from her heart and] made her to say: “ O My Lord, I have been unjust to myself; now I join to Solomon in submitting myself to the Lord of the universe.”
She was asked to enter the lofty palace, but when she saw it, she thought it was a pool of water, and exposed her legs. He said, “This is only a palace paved smooth with glass.” She said, “My Lord, I have indeed wronged my soul, and I submit with Solomon, to the Guardian Evolver of all systems of knowledge.
She was told, “Enter the tower.” And when she saw it, she thought it was a deep pond and she bared her legs. He said, “It is a tower paved with glass.” She said, “My Lord, I have indeed been unjust to myself, and I have submitted with Solomon to Allah, Lord of all realms.”
And it was said to her, 'Enter the court;' and when she saw it, she reckoned it to be an abyss of water, and she uncovered her legs. Said he, 'Verily, it is a court paved with glass!' Said she, 'My Lord! verily, I have wronged myself, but I am resigned with Solomon to God the Lord of the worlds!
It was said to her, “Enter the hall”; and when she saw it she thought it was a pool and bared her shins *; said Sulaiman, “This is only is a smooth hall, affixed with glass”; she said, “My Lord, I have indeed wronged myself, and I now submit myself along with Sulaiman to Allah, the Lord Of The Creation.” (* In order to cross it
It was said to her, “Enter the tower” but once she saw it, she thought it to be a wave of water and she uncovered her both legs. He said, “It indeed is a tower which has been paved smooth with crystal.” She said, “O My Lord! I indeed have wronged my own soul and I indeed have now submitted myself with Solomon to Allah, Lord of the worlds.”
It was said unto her, enter the palace. And when she saw it, she imagined it to be a great water; and she discovered her legs, by lifting up her robe to pass through it. Whereupon Solomon said unto her, verily this is a palace evenly floored with glass. Then said the queen, O Lord, verily I have dealt unjustly with my own soul; and I resign my self, together with Solomon, unto God, the Lord of all creatures
And it was said to her, "Enter the court." And when she saw it, she thought it was a pool, and she bared her legs (tucked up her skirt to go into it). Said he, "Verily, it is a court paved with glass!" Said she, "My Lord! Verily,
It was said to her: 'Enter the pavilion. ' And when she saw it, she thought it was a pool of water, and bared her legs. But he said: 'It is a pavilion smoothed with crystal. ' She said: 'My Lord, I have wronged myself, and I become a Muslim (submissive) with Solomon to Allah, Lord of the Worlds.
It was said to her,"Enter the Palace:" and when she saw it, she thought it a lake of water, and bared her legs. He said, "It is a palace paved with glass." She said, "O my Lord! I have sinned against my own soul, and I resign myself, with Solomon, to God the Lord of the Worlds."
It was said to her: “Enter the palace.” But as she saw it, she assessed it to be a wide expanse of water running in waves and she tucked up (her clothes) off her both calves (so that she may cross it over gracefully). (Sulaiman) said: “Truly, it is a palace (underneath which runs a river, simulating the delights in Paradise) paved smooth with slab of crystal-clear glass. She said: “My Nourisher-Sustainer! Verily, I have wronged myself and I have accepted Islam in the presence of Sulaiman in complete devotion to Allah, the Nourisher-Sustainer to the worlds.”
It was said to her: Enter the pavilion. And when she saw it, she assumed it to be a pool and she bared her legs. He said: Truly, it is a smooth, crystal pavilion. She said: My Lord! Truly, I did wrong to myself and I submitted with Solomon to God, the Lord of the worlds.
She was asked to enter the palace. When she saw it, she thought it was a pool. She bared her legs [by lifting her dress for walking through water]. He said, “This is merely a palace paved smoothly with glass.” She said, “My Lord, I have indeed been wrong to myself. I do submit, along with Solomon, to the Lord of the Worlds.”
- Then she was asked to enter the palace. When she saw its floor, she thought that there was pool of water, so she tucked up her skirts uncovering her legs. Solomon said. "This is just a glossy paving of this palace." At this she exclaimed: "O my Lord
She was told: "Enter the palace." But when she saw it, she thought it was a pool of water and she bared both her calves (to enter into it). Solomon said: "This is a slippery floor of crystal." Thereupon she cried out: "My Lord, I have been inflicting much wrong on myself. Now I submit myself with Solomon to Allah, the Lord of the whole Universe."
It was said to her: Enter the palace. But when she saw it she deemed it to be a great expanse of water, and prepared herself to meet the difficulty. He said: Surely it is a palace made smooth with glass. She said: My Lord, surely I have wronged myself, and I submit with Solomon to Allah, the Lord of the worlds
It was said to her, “Enter the palace.” So when she saw it, she thought it to be an expanse of water and removed (the covering) from her ankles (to cross it). He (Sulaiman) said, "It is a palace made smooth with glass.” She said, “My Fosterer! I have been unjust to myself and I submit with Sulaiman to Allah, the Fosterer of the worlds."
She was asked to enter the royal court. And when she saw it, she thought it was a pool of water and bared her legs. Solomon said, "It is but a court paved with glass!" She said, "My Lord! I have indeed committed a wrong against myself. And I have surrendered myself, with Solomon, unto the Lord of all the worlds!"
It was said to her (the Queen): ‘Enter the compound of the palace (beneath which were flowing waves of bluish water).’ So when the Queen saw that (elegant, crystal floor), she thought it was a deep pool. And (pulling up her skirt) she uncovered her lower legs. Sulayman (Solomon) said: ‘This is the compound of the palace paved with crystal slabs.’ The Queen submitted: ‘O my Lord, (I was deluded in like manner.) Surely, I wronged my soul. And now along with Sulayman (Solomon), I submit to Allah, Who is the Lord of all the worlds.
It was said to her: "Enter the palace." So when she saw it she thought there was a pool, and she uncovered her legs. He said: "It is a palace paved with crystal." She said: "My Lord, I have wronged myself and I surrender with Solomon to God, the Lord of the worlds."
It was said to her: "Enter the palace." So when she saw it she thought there was a pool, and she uncovered her legs. He said: "It is a palace paved with crystal." She said: "My Lord, I have wronged myself; and I submit with Solomon to God, Lord of the worlds.
It was said to her: "Enter the palace." So when she saw it she thought there was a pool, and she uncovered her legs. He said: "It is a palace paved with crystal." She said: "My Lord, I have wronged myself; and I submit with Solomon to God, Lord of the worlds."
(It) was said to her: "Enter the palace/tower ." So when she saw it, she thought/supposed it (was) a wide body of water , and she removed/uncovered from her two shins/legs, he said: "That it truly is a palace/tower smoothened and spread from clear glass/mirrors ." She said: "My Lord , that I caused injustice/oppression (to) myself, and I submitted/surrendered with Soliman, to God, the creations all together's/(universes') Lord."
[After a while] she was told: “Enter this court!” - but when she saw it, she thought that it was a fathomless expanse of water, and she bared her legs. Said he: “Behold, it is [but] a court smoothly paved with glass!” Cried she: “O my Sustainer! I have been sinning against myself thy worshipping aught but Thee]: but [now] I have surrendered myself, with Solomon, unto the Sustainer of all the worlds!”
It was said to her, "Enter the tower." Then as soon as she saw it, she reckoned it a pool, and she uncovered both her shanks. He said, "Surely it is a tower smoothed of crystal." She said, "Lord! Surely I have done injustice to myself, and I (now) surrender (i.e., I am a Muslim) with Sulayman to Allah, The Lord of the worlds."
It was said unto her: Enter the hall. And when she saw it she deemed it a pool and bared her legs. (Solomon) said: Lo! it is a hall, made smooth, of glass. She said: My Lord! Lo! I have wronged myself, and I surrender with Solomon unto Allah, the Lord of the Worlds
She was told to enter the palace. When she saw it, she thought that it was a pool and raised her clothe up to her legs. Solomon said, "This is a palace constructed with glass." She said, "My Lord, indeed I have wronged myself and I submit myself with Solomon to the will of God, the Lord of the Universe."
It was said to her, .Enter the palace. Then once she saw it, she thought it was flowing water, and uncovered her legs. He (Sulaiman) said, .This is a palace made of glasses. She said, .My Lord, I had surely wronged myself, and now I submit, along with Sulaiman, to Allah, the Lord of all the worlds
It was said unto her: "Enter the palace." But when she saw it, she thought it was a pool, and bared her legs. (‘Solomon’) said: "Indeed, it is a palace paved with crystal." She said: "My Lord, indeed I have wronged myself; and I submit (myself entirely with ‘Solomon’ to Allâh, the Lord of all the worlds."
She was invited to enter the palace. When she looked at it, she thought it was a shallow water-filled pool. So, she lifted her skirt uncovering her legs. Sulaiman said, "This palace is really made of polished glass with water running underneath." She cried out, "My Lord, I have been unjust to myself. In the company of Sulaiman, I now surrender to Allah, the Lord of the universe."
It was said to her: "Enter the lofty Palace". But when she saw it, she thought it was a pool, so bared her legs. (Solomon) said: "Indeed, it is a palace paved with crystal". She said: "My Lord, indeed I have unfair to myself (when I have abandoned Faith in favour of my own whims). Now I submit (myself entirely) along with Solomon to Allâh, the Lord of all the beings."
As the honoured guest of Sulayman she was invited to enter the palace and as she did she thought the brilliant floor was a lake and she drew up the hem of her clothes, but there she was told that that was not water but a floor paved with slabs of glass. There and then she paused and declared: O Allah my Creator, she said, "I have wronged my own soul and here and as of now I exercise with Sulayman low submissive reverence in Islam for Allah the Creator, of the worlds
“Enter the royal chamber,” she was told. When she saw it, she thought it was a pool and so bared her legs to keep her robes dry. Sulayman said, “The chamber is paved with glass.” She said, “My Lord, I have wronged myself, but now I submit with Sulayman to Allah, the Lord of the worlds.
Then she was told, “Enter the palace.” But when she saw the hall, she thought it was a body of water, so she bared her legs. Solomon said. “It is just a palace paved with crystal.” ˹At last˺ she declared, “My Lord! I have certainly wronged my soul. Now I ˹fully˺ submit myself along with Solomon to Allah, the Lord of all worlds.”
She was told: enter the palace. Then when she saw it, she thought it was water and bared her legs. He said: it is a palace made of crystal. She said: my Lord, I have wronged myself and submit with Sulayman (Solomon) to Allah, the Lord of all worlds.
She was bidden to enter the palace; and when she saw it she thought it was a pool of water, and bared her legs. But Solomon said: ‘It is a palace paved with glass.‘ ‘Lord,‘ she said, ‘I have sinned against my own soul. Now I submit with Solomon to God, Lord of the Universe
She was told, "Go inside the palace." When she saw its interior, she thought it was a pool of water, and she (pulled up her dress,) exposing her legs. He said, "This interior is now paved with crystal." She said, "My Lord, I have wronged my soul. I now submit with Solomon to GOD, Lord of the universe."
She was told, "Enter the courtyard." But when she saw it, she thought it was a pool and uncovered her legs. He said, "It is a courtyard paved with smooth glass." She said, "My Lord, I have been wrong [because of my limited knowledge], and I submit with Solomon to God, Lord of the Worlds."
She was told, “Enter the courtyard.” But when she saw it, she thought it was a pool and uncovered her legs. He said, “It is a courtyard paved with smooth glass.” She said, “My Lord, I have been wrong [because of my limited knowledge], and I submit with Solomon to God, Lord of the Worlds.”
It was said to her, “Enter the palace.” So, when she saw it, she considered it deep water, and she uncovered her legs. He said, “It is a palace paved from glass flasks.” She said, “My Lord, I have oppressed myself, and I have submitted with Solomon, to Allah, The Worlds' Lord.”
It was said to her: �Enter the palace,� but when she saw it she deemed it to be a great expanse of water and bared her legs. (Solomon) said: �Verily this is but a palace smoothed of crystal�. She said: �My Lord! Verily I have been unjust to myself, and I surrender with Solomon to Allah, the Lord of the Worlds�
She was told to enter the court. When she saw it, she thought it was a lake of water, and she bared her legs. Said he: 'It is but a court smoothly paved with glass!' She said: '0 my Lord! I have indeed wronged my soul, but now I submit myself, with Solomon, to God, the Lord of all the worlds.'
She was escorted to the palace. It was said, "Enter the hall." When she saw the smooth polished glass floor, she thought that it was a pool of water and she was spellbound. ('Kashafat 'an saqaiha' idiomatically means that she was spellbound, and not that she bared her calves; a common error of many translators. For example, tying one's hand to the neck means miserliness). Solomon said, "This is a palace paved smooth with slabs of glass." She said, "I have been doing wrong to myself, and now I submit with Solomon to Allah, the Lord of the Worlds." (She realized that following the Divine Laws ensures the best bounties in this life as well. There are some historical accounts that Solomon and Bilqis got married. But the Rabbinical Talmudic traditions propose that they committed adultery then and there, out of which Nimrod Nebuchadnezzar, the tyrant emperor of Babylon was born! That is of course inconceivable of a Prophet of God)
It was said to her: Enter the palace; but when she saw it she deemed it to be a great expanse of water, and bared her legs. He said: Surely it is a palace made smooth with glass. She said: My Lord! surely I have been unjust to myself, and I submit with Sulaiman to Allah, the Lord of the worlds
It was said to her, `Enter the palace.' And when she saw it, she thought it to be a great expanse of water, and she bared her shanks. Solomon said, `It is a palace paved smooth with slabs of glass.' She said, `My Lord, indeed I have wronged my soul; and I submit myself with Solomon to ALLAH, the Lord of the worlds.
It was said unto her, “Enter the pavilion.” But when she saw it, she supposed it to be an expanse of water and bared her legs. He said, “Verily it is a pavilion paved with crystal.” She said, “My Lord! Surely I have wronged myself, and I submit with Solomon to God, Lord of the worlds.
She was asked to enter the high palace: but when she saw it, she thought it was a pool (lake) of water, and (pulled up her skirts), showing her legs. He (Sulaiman) said: "This is only a palace smoothly covered with sheets of glass." She said: "O my Lord! Truly, I have wronged my soul: And I submit with Sulaiman (Solomon) to Allah and to the Lord of the Worlds (Rab-ul-'Ala'meen)."
She was directed to enter the palace. Upon seeing it, she mistook it for a pool and bared her legs. Solomon clarified, “It is a courtyard paved with glass.” She admitted, “My Lord, I have wronged myself. I now submit myself, along with Solomon, to God, the Lord of the worlds.”
It was said to her, 'Go inside the palace.' And when she saw it, she thought it was a deep pond, and she bared her legs. He said, 'It is a palace paved with glass.' She said, 'My Lord, I have done wrong to myself, and I have submitted with Solomon, to God, Lord of the Worlds.'
She was told, "Enter the palace." But when she saw it, she thought it was a body of water and uncovered her shins [to wade through]. He said, "Indeed, it is a palace [whose floor is] made smooth with glass." She said, "My Lord, indeed I have wronged myself, and I submit with Solomon to Allah , Lord of the worlds."
And it was said to her, 'Enter the pavilion;' and when she saw it, she supposed it was a pool, and she uncovered her two shanks. He said, 'Indeed, it is a pavilion paved with glass.' She said, 'My Lord! Indeed, I have wronged myself, and I submit with Solomon to God, the Lord of the worlds.'
She was asked to enter the lofty Palace: but when she saw it, she thought it was a lake of water, and she (tucked up her skirts), uncovering her legs. He said: "This is but a palace paved smooth with slabs of glass." She said: "O my Lord! I ha ve indeed wronged my soul: I do (now) submit (in Islam), with Solomon, to the Lord of the Worlds."
She was asked to enter the lofty Palace: but when she saw it, she thought it was a lake of water, and she (tucked up her skirts), uncovering her legs. He said: "This is but a palace paved smooth with slabs of glass." She said: "O my Lord! I have indeed wronged my soul: I do (now) submit (in Islam), with Solomon, to the Lord of the Worlds."
4
Salih and Lot
وَلَقَدۡ أَرۡسَلۡنَاۤ إِلَىٰ ثَمُودَ أَخَاهُمۡ صَـٰلِحًا أَنِ ٱعۡبُدُوا۟ ٱللَّهَ فَإِذَا هُمۡ فَرِیقَانِ یَخۡتَصِمُونَ ٤٥
To the people of Thamud We sent their brother, Salih, saying, ‘Worship God alone,’ but they split into two rival factions
And indeed We sent to Thamud their brother Saleh, saying: “Worship Allah.” Then look! They became 2 parties (believers and disbelievers) quarreling with each other.
And assuredly We sent unto the Thamud their brother Saleh saying: worship Allah. Then lo! they became two parties contending
We sent to Thamud their brother Saleh (who said): "Worship God." But they were divided into two groups disputing with one another
Indeed, We disclosed to Thamud, their brother Salih, who said, “Serve Allah!”... But they divided themselves into two groups opposing one another.
To Thamud We sent their brother Salih telling them to worship Allah, and straightaway they divided in two, arguing with one another.
Certainly We sent to Thamud á¹¢aliḥ, their brother, [with the summons:] ‘Worship Allah!’ But thereat they became two groups contending with each other
And certainly We sent to the Thamud their brother Salih (with the message): "Worship God alone." (When he conveyed the Message) they split into factions in dispute with each other
And (likewise) We sent to Thamud their kinsman Salih, (who said), `Worship Allah.' But (as soon as they heard this preaching) they broke up into two factions who contended with each another
And We sent to Thamood their brother Salih: 'Serve you God!' And behold, they were two parties, that were disputing one with another
And we certainly sent their brother Salih to Thamud (saying:) “Serve God.” Then all of a sudden, they were two groups disputing (with each other).
As to Thamood, I (God) appointed their brother Saleh as my Prophet to invite them to worship the Lord. Instead [ of being united under the flag of the Lord and find peace,] they turned into two fighting groups
We sent to the Thamud their brother Salih saying, “Serve God.” But behold, they became two factions arguing with each other
And indeed, We sent to Thamûd their brother Saleh (saying), “Worship Allah.” But they promptly became two disputing groups.
And we sent unto Thamud their brother Zali'h, 'Serve God;' but behold, they were two parties who contended
And indeed We sent to the Thamud, their fellowman Saleh that, “Worship Allah”, thereupon they became two parties quarrelling
And We did send to Thamud their brother Salih saying, “Worship Allah.” But Lo! They became two parties, all contending with one another.
Also We heretofore sent unto the tribe of Thamud their brother Saleh; who said unto them, Serve ye God. And behold, they were divided into two parties, who disputed among themselves
And We sent unto Thamud their brother Salih, saying "Serve Allah;" but behold! they became two parties quarrelling
To Thamood We sent their brother Salih saying: 'Worship Allah. ' But they were two parties in dispute with one another
And of old we sent to Themoud their brother Saleh, with "Serve ye God:"but lo! they became two sets of disputants wrangling with each other
And surely, indeed We sent to Samud (people) their brother Salih, (saying) that: “Pay obedience to Allah.” Then when they (broke up into) two sects, they quarrel among each other
And, certainly, We sent to Thamud their brother, Salih that they worship God! Then, when they became two groups of people striving against one another,
We certainly sent to the Thamud their brother Salih. He said, “Worship Allah.” They became two sides arguing with each other.
To the people of Thamud, We sent their brother Saleh, saying: "Worship Allah," but they divided themselves into two discordant factions
And We sent to Thamud their brother Salih (with the Message): "Serve Allah," but all of a sudden they became split into two quarrelling factions
And certainly We sent to Thamud their brother Salih saying: Serve Allah. Then lo! they became two parties, contending
And We indeed sent to Samood their brother Saleh, (saying) that, “Serve Allah,” when they became two parties disputing (with each other).
And We did send to the ancient tribe of Thamood their brother Salih to advise them, "Worship Allah!" And they then split into two contending factions
And, surely, We sent to the people of Thamud their (kinship) brother Salih (as a Messenger:) ‘Worship Allah.’ Then they became two parties disputing with each other
And We have sent to Thamud their brother Saleh: "You shall serve God." But they became two disputing groups
And We have sent to Thamud their brother Saleh: "You shall serve God." But they became two disputing groups.
And We have sent to Thamud their brother Saleh: "You shall serve God." But they became two disputing groups.
And We had sent to Thamud their brother Saleh : "That worship God, so then they are two groups/parties disputing/controverting
AND [likewise], indeed, We sent unto [the tribe of] Thamud their brother Salih [with this message]: “Worship God alone!” and, behold, they were [split into] two factions contending with one another
And indeed We already sent to Thamud their brother Salih, (saying), "Worship Allah." Then, only then were they two groups, standing adversaries one with the other
And We verily sent unto Thamud their brother Salih, saying: Worship Allah. And lo! they (then became two parties quarrelling
We sent to the tribe of Thamud their brother Salih so that they would worship God, but they became two quarrelling groups
And We sent to Thamud their brother SaliH saying (to them), .Worship Allah. Then suddenly they became two groups quarrelling with each other
And verily We sent to (the people of) ‘Thamūd’ their brother, 'Sālih', saying: "Worship (& venerate) Allâh Alone." (As soon as he started preaching to them the message), they split into two parties quarreling with each other."
Towards the ´Samood´ We sent their brother Saleh (with instructions) to worship and obey Allah. Right away, that split them into two quarrelling groups
And verily We sent to (the people of) Thamūd their brother Sālih, saying: "Worship Allâh (in the way He wants you to worship him). But (When he started preaching to them), they split into two parties quarreling with each other”.
And We sent to Thamud -the Thamudites- their brother Saleh to exhort them to pay low submissive reverence for Allah but they were divided among themselves into two parties occasioning disputes against each other leading to hostile feeling and action
We sent to the people of Thamud their brother Salih, saying: “Worship Allah,” but they split into two groups and began to argue.
And We certainly sent to the people of Thamûd their brother Ṣâliḥ, proclaiming, “Worship Allah,” but they suddenly split into two opposing groups.
And to Thamud We sent their brother Salih, (saying) serve Allah, then they became two arguing factions.
And to Thamūd We sent their kin Ṣālih. He said: ‘Serve none but God.‘ But they divided themselves into two discordant factions
We have sent to Thamoud their brother Saaleh, saying, "You shall worship GOD." But they turned into two feuding factions.
And We sent to Thamud their brother Salih, [saying], "Worship God," but they were split into rival factions.
And We sent to Thamud their brother Salih, [saying], “Worship God,” but they were split into rival factions.
And We already sent to Thamud their brother Saleh: “That be worshiping Allah.” So, then they are two teams disputing.
And indeed We sent unto (the tribe of) Tham?d their brother Saleh, saying: �Worship you Allah!� but behold, they became two parties quarrelling with each other
To the ThamÅ«d We sent their brother, ÅžÄliÄ¥, and he said: “Worship God alone', but they split into two contending factions.
And, indeed, We sent to Thamud their brother Saleh saying, "Serve Allah alone." They had become divided into two contending classes (the rich and the poor)
And certainly We sent to Samood their brother Salih, saying: Serve Allah; and lo! they became two sects quarrelling with each other
And WE sent to Thamud their brother Salih who said, `Worship ALLAH.' And at once they became two parties contending with each other
And indeed We sent to Thamud their brother ?ali?, [saying], “Worship God!” And behold, they were two groups, quarreling
(Before now), We sent to the Samood (Thamud), their brother Salih, saying, "Worship (serve) Allah:" But look! They became two groups arguing with each other
To Thamud, We sent their brother Saleh: “Worship God.” Yet, they became two quarreling factions.
And We sent to Thamood their brother Saleh: 'Worship God.' But they became two disputing factions
And We had certainly sent to Thamud their brother Salih, [saying], "Worship Allah ," and at once they were two parties conflicting
And surely, certainly, we sent unto Thamud their brother Salih saying, 'Serve God;' then behold, they were two parties who contended.
We sent (aforetime), to the Thamud, their brother Salih, saying, "Serve God": But behold, they became two factions quarrelling with each other
We sent (aforetime), to the Thamud, their brother Salih, saying, "Serve Allah": But behold, they became two factions quarrelling with each other
قَالَ یَـٰقَوۡمِ لِمَ تَسۡتَعۡجِلُونَ بِٱلسَّیِّئَةِ قَبۡلَ ٱلۡحَسَنَةِۖ لَوۡلَا تَسۡتَغۡفِرُونَ ٱللَّهَ لَعَلَّكُمۡ تُرۡحَمُونَ ٤٦
Salih said, ‘My people, why do you rush to bring [forward] what is bad rather than good? Why do you not ask forgiveness of God, so that you may be given mercy?’
He said: “O my people! Why do you seek to hasten the evil (Allah’s punishment) before the good (Allah’s Mercy)? Why don’t you seek the forgiveness of Allah, so that you may be treated with mercy?”
He said: O my people! wherefore seek ye to hasten the evil before the good? Wherefore ask ye not forgiveness of Allah, that haply ye may be shewn mercy
(Saleh) said: "O people, why do you wish to hasten evil rather than good? Why not ask for God's forgiveness? You may well be forgiven."
(Salih) said, “O my people! Why do you hasten on the bad rather than the good? Will it not be better for you to repent to Allah so you may be shown mercy?”
He said, ´My people, why are you so anxious to hasten the bad before the good? If only you would ask for forgiveness from Allah, so that mercy might perhaps be shown to you.´
He said, ‘O My people! Why do you press for evil sooner than for good? Why do you not plead to Allah for forgiveness so that you may receive His mercy?’
He (Salih) said (to them): "O my people! Why do you seek to hasten the coming (upon you) of evil instead of good? Why do you not seek God’s forgiveness for your sins so that you may be shown mercy (to be granted a good, virtuous life in the world and eternal happiness in the Hereafter)?"
He said, `O my people! why do you seek to hasten on evil, rather than good, (and you ask for a sign of destruction instead of that of bliss for you)? Why do you not ask for Allah's protection so that you may be shown mercy?
He said, 'O my people, why do you seek to hasten evil before good? Why do you not ask forgiveness of God? Haply so you will find mercy.
He said: “My people, why do you rush to badness before goodness, why do you not ask forgiveness from God, so that you may receive mercy?”
Saleh said: “ My people, why do you rush into committing sins instead of doing good deeds? Repent and ask God for forgiveness; may He have mercy on you
He said, “O my people, why do you hasten on harm before good? Why do you not ask God for forgiveness, that you may receive mercy
He said, “O my people, why do you ask that the bad be hastened before the good? If only you would ask Allah’s forgiveness so that you may be shown mercy.”
Said he, 'O my people! why do ye hasten on evil acts before good deeds? why do ye not ask forgiveness of God? haply ye may obtain mercy.
He said, “O my people, why do you hasten upon the evil before the good? Why do you not seek forgiveness from Allah? Perhaps there may be mercy upon you.”
He said, “O my people! Why are you prompted to the evil before the good? If only you seek forgiveness from Allah perhaps you may receive mercy.”
Saleh said, O my people, why do ye hasten evil rather than good? Unless ye ask pardon of God, that ye may obtain mercy, ye are lost
Said he, "O my people! Why do you hasten on evil rather than good? Why do you not ask forgiveness of Allah that you may obtain mercy."
'My nation, ' he said, 'why do you wish to hasten evil rather than good? Why do you not ask the forgiveness of Allah, in order that you find mercy?
He said, "O my people, why, if ye ask not pardon of God that ye may find mercy, hasten ye on evil rather than good?"
He said: “O my nation! Why do you hasten in evil before good? Why don’t you ask Allah for forgiveness so that you: you may be showered mercy ?
he said: O my folk! Why seek you to hasten the evil deed before benevolence? Why ask you not for forgiveness of God so that perhaps you will find mercy?
He said, “O my people, why do you want to hurry the evil in preference to the good? Why not ask Allah for forgiveness so you may receive mercy?”
Saleh said: "O my people! Why do you wish to hasten towards evil rather than good? Why do you not ask forgiveness of Allah so that you may be shown mercy?"
Salih said: "My people, why do you wish to hasten that evil rather than good should come upon you? Why should you not seek pardon from Allah so that mercy be shown to you?"
He said: O my people, who do you hasten on the evil before the good? Why do you not ask forgiveness of Allah so that you may have mercy
He said, “O my people! why do you seek to hasten on the evil before the good, why do you not seek protective forgiveness of Allah that you may be dealt with mercifully?”
Salih said, "O my people! Why do you hasten for the evil to come upon you before the good? Why do you not ask for forgiveness from Allah, so that you might be treated with mercy?"
(Salih) said: ‘O my people, why do you hasten the evil (i.e., torment) before the good (i.e., mercy)? Why do you not ask for forgiveness from Allah so that you are shown mercy?
He said: "My people, why do you hasten with evil ahead of good If you would only seek God's forgiveness, perhaps you will receive mercy."
He said: "My people, why do you hasten with evil ahead of good? If you would only seek the forgiveness of God, perhaps you will receive mercy.
He said: "My people, why do you hasten with evil ahead of good? If you would only seek the forgiveness of God, perhaps you will receive mercy."
He said: "You my nation, why (do) you hasten/urge with the sin/crime before the good/goodness? If only you ask God for forgiveness, maybe/perhaps you attain mercy."
Said [Salih to the erring ones]: Why do you seek to hasten the coming upon you of evil instead of hoping for the good?” Why do you not, rather, ask God to forgive you your sins, so that you might be graced with His mercy?”
He said, "O my people, why do you seek to hasten odious (deeds) before fair (ones)? Had you asked forgiveness from Allah, possibly you would be (offered) mercy!"
He said: O my people! Why will ye hasten on the evil rather than the good? Why will ye not ask pardon of Allah, that ye may receive mercy
Salih said, "My people, why do you commit sins so quickly before doing good? Would that you ask forgiveness from God so that perhaps He will have mercy upon you."
He said, .My people, why do you seek evil to come sooner before good? Why do you not seek forgiveness from Allah, so that you are treated with mercy?
He said: "O’ my people, why do you hasten to commit evil deed rather than doing righteous good deed? Why do you not ask forgiveness of Allâh so that you may be delivered from the consequences of your sins”
(Saleh) said, "Oh my people, why do you postpone the good, while you hasten to do evil? Why don´t you seek forgiveness from Allah? You may be granted mercy!"
He said: "O’ my people, why do you seek to hasten on the evil before than good? Why do you not ask forgiveness of Allâh so that you may be delivered from the consequences of your iniquitous deeds.”
He -Saleh- said to them -to those who disbelieved him and challenged his warnings-: "O my people, Why do you defiantly wish evil be hastened on rather than good! If only you invoke Allah's forgiveness He might hopefully extend His mercy to you"
Salih said, “My people, why are you in a rush to do evil rather than good? If you would only seek Allah’s forgiveness, you will be shown kindness.”
He urged ˹the disbelieving group˺, “O my people! Why do you ˹seek to˺ hasten the torment rather than grace? If only you sought Allah’s forgiveness so you may be shown mercy!”
He said: oh my people, why do you hasten the bad before the good? Why don´t you ask Allah for forgiveness in order to receive mercy?
‘My people,‘ he said, ‘why do you wish to hasten evil rather than good? If you seek forgiveness of God, you may be shown mercy.‘
He said, "O my people, why do you hasten to commit evil instead of good works? If only you implore GOD for forgiveness, you may attain mercy."
He said, "My people, why are you so anxious to rush towards evil instead of to good? Why you do not ask God for forgiveness, so that maybe you will receive mercy?"
He said, “My people, why are you so anxious to rush towards evil instead of good? Why you do not ask God for forgiveness so that maybe you will receive mercy?”
He said, “O kinfolk, why are you hastening with the bad deed before the excelled deed? If only you would seek Allah’s forgiveness, perhaps you may be mercified.”
He said: �O my people! Why will you hasten on the evil before the good? Why do you not ask forgiveness of Allah so that you may be dealt with mercifully
Said [ÅžÄliÄ¥]: “My people, why do you seek to hasten evil instead of hoping for the good? Why do you not seek God's forgiveness, so that you may be graced with His mercy?'
Saleh said, "O My people! Why do you hasten to commit evil instead of doing good? Why do you not (mend your ways and) ask Allah to forgive you, so that you may become worthy of His Mercy?"
He said: O my people! why do you seek to hasten on the evil before the good? Why do you not ask forgiveness of Allah so that you may be dealt with mercifully
He said, `O my people, why do you seek to hasten on evil rather than good? Wherefore do you not ask forgiveness of ALLAH that you may be shown mercy?
He said, “O my people! Why do you seek to hasten evil before good? Why do you not seek Forgiveness of God, that haply you may be shown mercy?
He said: "O my people! Why do you hurry to evil rather than the good? If you only ask Allah for forgiveness, you can (still) hope to receive (His) mercy."
He pleaded, “O my people, why do you rush towards evil rather than good? If you only sought God’s forgiveness, you might be shown mercy.”
He said, 'O my people, why are you quick to do evil rather than good? If only you would seek God's forgiveness, so that you may be shown mercy.'
He said, "O my people, why are you impatient for evil instead of good? Why do you not seek forgiveness of Allah that you may receive mercy?"
He said, 'O my people! Why do you hasten on the evil before the good? Why do you not ask forgiveness of God? Perhaps you may obtain mercy.'
He said: "O my people! why ask ye to hasten on the evil in preference to the good? If only ye ask God for forgiveness, ye may hope to receive mercy
He said: "O my people! why ask ye to hasten on the evil in preference to the good? If only ye ask Allah for forgiveness, ye may hope to receive mercy
قَالُوا۟ ٱطَّیَّرۡنَا بِكَ وَبِمَن مَّعَكَۚ قَالَ طَـٰۤىِٕرُكُمۡ عِندَ ٱللَّهِۖ بَلۡ أَنتُمۡ قَوۡمࣱ تُفۡتَنُونَ ٤٧
They said, ‘We see you and your fol-lowers as an evil omen.’ He replied, ‘God will decide on any omen you may see: you people are being put to the test.’
They said: “We consider bad luck from you and those with you.” He said: “Your luck is with Allah; in fact, you are a people that are being tested.”
They said: we augur ill of thee and of those who are with thee. He said: your augury is with Allah. Aye! ye are a people being tested
They said: "You betoken evil, and those with you." (Saleh) replied: "The evil you presage can only come from God. In reality you are a people under trial (for your own inauspiciousness)."
They said, “Because of you and your followers we have been subject to an evil omen.” (Salih) said, “Your evil omen is with Allah... No, you are a people being tried.”
They said, ´We see you, and those with you, as an evil omen.´ He said, ´No, your evil omen is with Allah; you are merely a people undergoing a trial.´
They said, ‘We take for a bad omen you and those who are with you.’ He said, ‘Your bad omens are with Allah. Rather you are a people being tested.’
They said: "We augur ill of you and those who are with you." (Salih) answered: "What you describe as augury is (something ordained) by God. But the truth is that you are a people who are being tried."
They said, `We have suffered due to you and your companions.' (Salih) said, `Your deeds and true cause of your sufferings is with Allah (Who is punishing you for your evil deeds). Nay, you are a people who are being tried (to distinguish the good of you from the bad)
They said, 'We augur ill of thee and of those that are with thee.' He said, 'Your augury is with God; nay, but you are a people being proved.
They said: “We consider you and anyone with you as bad omen.” He said: “Your bad omen is from God, but you are a (group of) people being tested.”
They said: “You are a bad omen [for the simple reason that we were one nation at “peace” before you.] Saleh replied: “This [bad or good] omen [that you are talking about] is a mean by which God has put you in trial
They said, “A bad omen do we predict from you and those who are with you.” He said, “Your bad omen is with God. Yes, you are a people being tested.
They said, “We consider yousg a bad omen, and those with you (too).” He said, “Your omen is with Allah. In fact, you are a people being tried.”
They said, 'We have taken an augury concerning thee and those who are with thee.' Said he, 'Your augury is in God's hands; nay, but ye are a people who are tried!
They said, “We consider you an evil omen, and your companions”; he said, “Your evil omen is with Allah - in fact you people have fallen into trial.”
They said, “We augur ill omen from you and from those with you.” He said, “Your ill omen is with Allah. Nay! You are a people under trial.”
They answered, we presage evil from thee, and from those who are with thee. Saleh replied, the evil which ye presage is with God: But ye are a people who are proved by a vicissitude of prosperity and adversity
They said, "We auger evil of you and those who are with you. Said he, "Your augury is in Allah´s hands; nay, but you are a people who are being tested."
They said: 'We predict an evil omen from you and those who are with you. ' He replied: 'Your prediction is with Allah, you are a nation being tested.
They said,"We augur ill concerning thee and those who are with thee." He said, "The ills of which ye augur depend on God. But ye are a people on your trial."
They said: “We augured ill omen from you and whoever is with you.” He said: “Your (belief about) ill omen is (under record) with Allah; nay, you are a people put under test and trial.”
They said: We auger ill of thee and whoever is with thee. He said: That which is your omen is with God. Nay! You are a folk who are being tried.
They said, “We consider you and those with you as a bad omen.” He said, “Your bad omen is with Allah. Yes, you are a people being tested.”
They said: "We consider you and your companions a sign of bad luck." He said: "Your luck is with Allah; in fact, you are a people under trial."
They said: "We augur ill of you and those who are with you." Salih replied: "Your augury is with Allah. The truth is that you are a people who are being tried."
They said: We augur evil of thee and those with thee. He said: Your evil augury is with Allah; nay, you are a people who are tried
They said, “We have met with ill luck because of you and because of those with you." He said, “Your ill luck is with Allah, no, you are a people who are being tested.”
They said, "We take you and those with you as portents of evil!" Salih said, "Your portents rest with Allah. Nay, you are a people on trial!"
They said: ‘You have caused us misfortune, and so have your companions.’ (Salih) said: ‘(The cause of) your misfortune is (written) with Allah; you people have rather been put to trial.
They said: "You have an ill omen with you and those with you." He said: "Your ill omen is with God, but you are a people that are being tested."
They said: "You have an ill omen with you and those with you." He said: "Your ill omen is with God, but you are a people who are being tested.
They said: "You have an ill omen with you and those with you." He said: "Your ill omen is with God, but you are a people who are being tested."
They said: "We had a bad omen with you (you are a bad omen to us), and with whom (is) with you." He said: "Your omen (fate/future is) at God, but you are a nation being tested/misguided ."
They answered: “We augur evil from thee and those that follow thee!” Said he: “Your destiny, good or evil, rests with God yea, you are people undergoing a test!”
They said, "We augur ill of you and of (the ones) who are with you." He said, "Your bird (of) augury is in the Providence of Allah. No indeed, (but) you are a people being tempted."
They said: We augur evil of thee and those with thee. He said: Your evil augury is with Allah. Nay, but ye are folk that are being tested
They said, "We have an ill omen about you and your followers." Salih replied, God has made your ill fortune await you. You are a people on trial."
They said, .We regard you and those with you as a sign of bad omen. He said, .Your omen is with Allah, but you are a people put to a test
They said: "We augur bad omen from your part and from those who chose to convert to your faith. He said: "Your evil augury is with Allâh. You are a people who are led into temptation.”
They said, "We consider you and those with you as portents of evil." (Saleh) replied, "Your ill omen is with Allah! In fact, you are a nation being tested."
They said: "We augur bad omen from your part and from those who chose to follow you”. He said: "Allâh has made Your evil augury await you. You are a people who keep falling into temptation”.
But they wickedly said: "We esteem you and those with you as birds of evil omen presaging some direful events." "Indeed," he said, "events portending good or evil and all that is destined to happen rest at the hands of Allah; the fact is that you are people put to the test"
They said, “We feel uneasy about you and those with you.” He said, “Your feeling of unease rests with Allah. The fact is that, as a people, you are being tested.”
They replied, “You and your followers are a bad omen for us.” He responded, “Your omens are destined by Allah. In fact, you are ˹only˺ a people being tested.”
They said: we see a bad omen in you and those with you. He said: your bad omen is with Allah, but you are being tried as a people.
They said: ‘We presage evil from you and from those who are with you.‘ He said: ‘The evil you presage can come only from God; you are a people put to the proof.‘
They said, "We consider you a bad omen for us, you and those who joined you." He said, "Your omen is fully controlled by GOD. Indeed, you are deviant people."
They said, "We consider you to be a bad omen, you and those with you." He said, "Your omen is with God. Rather, it is you who are being tested."
They said, “We consider you to be a bad omen, you and those with you.” He said, “Your omen is with God. Rather, it is you who are being tested.”
They said, “Our evil bird omen is with you, and with whoever with you.” He said, “Your bird omen is with Allah. Nay, but you are an infatuated kinfolk.”
They said: �Ill omen do we augur from you and those with you�. He said: �Your ill omen is with Allah. Nay! You are a people who are being tried�
They answered: “We augur evil from you and those that follow you.' Said he: “The evil you augur can come only from God. You are indeed people undergoing a test.'
They answered, "We consider you, and your companions a bad omen for us." He said, "Your omen is determined by Allah's Laws. Nay, you are but a folk who are being tested."
They said: We have met with ill luck on account of you and on account of those with you. He said: The cause of your evil fortune is with Allah; nay, you are a people who are tried
They said, `We augur ill of thee and of those that are with thee.' He said, `The true cause of your ill-fortune is with ALLAH, but you are a people who are on trial.
They said, “We augur ill of you and of those with you.” He said, “Your auguring ill is with God. Rather, you are a people being tried.
They said: "We foresee bad sign from you, and from those who are with you." He said: "Your bad sign is with Allah; Yes, you are a people under trial."
They responded, “We see ill omens in you and those with you.” He replied, “Your omens are determined by God; you are a people under test.”
They said, 'We consider you an ill omen, and those with you.' He said, 'Your omen is with God. In fact, you are a people being tested.'
They said, "We consider you a bad omen, you and those with you." He said, "Your omen is with Allah . Rather, you are a people being tested."
They said, 'We consider you a bad omen, and those with you.' He said, 'Your omen is with God; nay, you are people being tested.'
They said: "Ill omen do we augur from thee and those that are with thee". He said: "Your ill omen is with God; yea, ye are a people under trial."
They said: "Ill omen do we augur from thee and those that are with thee". He said: "Your ill omen is with Allah; yea, ye are a people under trial."
وَكَانَ فِی ٱلۡمَدِینَةِ تِسۡعَةُ رَهۡطࣲ یُفۡسِدُونَ فِی ٱلۡأَرۡضِ وَلَا یُصۡلِحُونَ ٤٨
There were nine men in the city who spread corruption in the land without making amends
There were in the city 9 men (leaders) who made mischief in the land, and they would not reform.
And there were nine of a group in the City, who spread corruption in the land and rectified not
There were in that city nine persons who spread disorder in the land, and did not reform
There was in that city a gang of nine men who caused corruption and rebelled.
There was a group of nine men in the city causing corruption in the land and not putting things right.
There were nine persons in the city who caused corruption in the land, and did not bring about any reform
There were nine ringleaders in the city, causing disorder and corruption in the land and not setting things right
And there were in the city a gang of nine (persons) who had upset the order and peace in the country and would not reform (themselves)
Now in the city there were nine persons who did corruption in the land, and put not things right
And they were nine heads of families in the city committing corruption in the land, and would not reform.
They were nine wicked men in town who had done nothing good in their lives
There were in the city nine people of a family, who do wrong in the land, and would not reform
And there were nine persons in the city who were spreading corruption in the land and would not reform.
And there were in the city nine persons who despoiled the land and did not right
And there were nine persons in the city who used to cause turmoil in the land and did not wish reform
And there used to be in the city a clan of nine men who used to do corruption in the land and they did not use to make things right.
And there were nine men in the city, who acted corruptly in the earth, and behaved not with integrity
And there were in the city nine persons who despoiled the land and reformed not
In the city there were nine people who were corrupting the land and did not reform
And there were in the city nine persons who committed excesses in the land and did not that which is right
And there were in the city nine bands of men: they create mischief in the land and do not indulge in (any) reform
And there had been nine groups of persons in the city who make corruption in the earth and make not things right.
In the city, nine gang members created havoc in the land and would not change.
There were nine ringleaders in the city who created mischief in the land and reformed nothing
Now there were nine ring-leaders in the city who created corruption in the land and never worked to set things right
And there were in the city nine persons who made mischief in the land and did not act aright
And there were nine persons in the city who caused corruption in the land and did not act right.
And there were in the city nine of a leading family. They caused corruption to spread on earth, and they would not reform
And there were in the city (of the people of Thamud) nine prominent leaders (leading their respective parties) who used to spread destructive activities in the land and would not do constructive works
And in the city were nine ruffians who were causing corruption in the land, and they were not reforming
And in the city were nine ruffians who were causing corruption in the land, and they were not reforming
And in the city were nine ruffians who were causing corruption in the land, and they were not reforming.
And in the city/town were nine groups/tribes corrupting/disordering in the earth/Planet Earth, and they do not correct/repair
Now there were in the city nine men who were wont to commit deeds of depravity all over the land, and would not reform
And (there) was in the city nine (men of) a clan who corrupted in the land and did not act righteously
And there were in the city nine persons who made mischief in the land and reformed not
There were nine tribes in the city spreading evil without any reform in the land
And there were nine persons in the city who used to make mischief on the earth and did not put things right
In the city (of Thamūd), there were a company of nine persons (among their chiefs), who were indulging in corruption in the land, and were not willing to reform (their ways).
There were nine groups of people in that town. Each one was busy spreading corruption in the land instead of carrying out reforms
In the city (of Thamūd), there was a company of nine persons (among their chiefs), who were indulging in corruption in the land, and were not willing to make amends.
Among the leaders in Saleh’s town were nine men whose wickedness exceeded all limits and reached an irreversible degree, they flourished at spreading mischief in the land and at creating discord
There was a gang of nine men in the city who would not comply but went around wreaking havoc.
And there were in the city nine ˹elite˺ men who spread corruption in the land, never doing what is right.
And there were nine clans in the town who caused corruption on earth and did not reform.
In the town there was a band of nine men, who did evil in the land and nothing that was good
There were nine gangsters in the city who were wicked, and never did anything good.
And in the town there were heads of nine clans who spread mischief in the land and did no good.
And in the town, there were heads of nine clans who spread mischief in the land and did no good.
And there in the city nine bands were spoiling the earth and they are not repairing.
And there were in the city nine (groups of) persons who made mischief in the land and would not reform
There were in the city nine men who did evil deeds in the land, and would not do any good.
Now there was a gang of nine leaders in the city who spread disorder in the land, and blocked all reform
And there were in the city nine persons who made mischief in the land and did not act aright
And there were in the city a party of nine persons who made mischief in the land, and who would not reform
And in the city there were nine persons working corruption in the land and not setting matters aright
And in the City, there were Nine men of a family, who made mischief in the land, and would not correct (themselves)
In the city were nine persons who made mischief in the land and didn’t reform.
In the city was a gang of nine who made mischief in the land and did no good
And there were in the city nine family heads causing corruption in the land and not amending [its affairs]
And there were in the city nine persons doing evil in the earth and they did not do right.
There were in the city nine men of a family, who made mischief in the land, and would not reform
There were in the city nine men of a family, who made mischief in the land, and would not reform
قَالُوا۟ تَقَاسَمُوا۟ بِٱللَّهِ لَنُبَیِّتَنَّهُۥ وَأَهۡلَهُۥ ثُمَّ لَنَقُولَنَّ لِوَلِیِّهِۦ مَا شَهِدۡنَا مَهۡلِكَ أَهۡلِهِۦ وَإِنَّا لَصَـٰدِقُونَ ٤٩
They said, ‘Swear by God: we shall attack this man and his household in the night, then say to his next of kin, “We did not witness the destruction of his household. We are telling the truth.”’
They said: “Swear one to another by Allah so that we shall surely make a night attack on him and his family, and afterwards we will surely say to his near relatives: we did not witness the destruction of his family, and surely! We are truthful.”
They said: swear one to anot her by God that we shall surely fall upon him and his household by night and thereafter we shall surely say unto his heir; We witnessed not the destruction of his household, and verily we are truthtellers
They said: "Let us swear by God that we will attack Saleh and his family at night, and later tell his heirs: 'We did not see his family destroyed, and we speak the truth.'"
Swearing with the oath, “By Allah” they said, “Let us attack (and kill) him and his family in the night, and to his guardian, we shall say, ‘We are unaware of his and his family’s death; indeed, we are telling the truth.’”
They said, ´Let us make an oath to one another by Allah that we will fall on him and his family in the night and then say to his protector, "We did not witness the destruction of his family and we are telling the truth."´
They said, ‘[Let us] swear together by Allah that we will attack him and his family by night. Then we will surely tell his heir that we were not present at the murder of his family and we indeed speak the truth.’
They said, swearing in God’s Name: "We will certainly swoop on him and his family by night suddenly and kill them all. Then we will assuredly say to his heirs that we did not witness the destruction of his family (nor of Salih himself); indeed we speak the truth."
They said one to another, `Let us swear by Allah that we will surely make a raid on him (-Salih) and his family by night and then we will say to his claimant (- the next of kin, if he seeks vengeance) that we were not present at the time and place of the destruction of his family and most surely we speak the truth.
they said, 'Swear you, one to another, by God, "We will attack him and his family by night, then we will tell his protector, We were not witnesses of the destruction of his family; and assuredly we are truthful men."
They said: “(Let us) swear by God that we shall attack (and kill) him and his family at night, then we shall say to his heirs (and friends) that we were not present at the killing of his family, and we are certainly truthful.”
They got together and said: “Let us kill Saleh and his followers and then deny the whole thing. However, we have to swear to God that this will remain a secret of ours.”
They said, “Swear a mutual promise by God that we will make a secret night attack on him and his people, and that we will then say to his heir when he seeks vengeance, ‘We were not present at the slaughter of his people, and we are indeed telling the truth.’
They said, “Swear by Allah to one another that we will surely attack him and his family at night, and then we will emphatically tell his kinsman seeking retribution, 'We did not witness the murder of his family, and we are indeed truthful.'”
Said they, 'Swear to each other by God, we will surely fall on him by night and on his people; then we will surely say unto his next of kin, " We witnessed not the destruction of his people, and we do surely tell the truth!"
Swearing by Allah they said to one another, “We will indeed attack him and his family at night, and then say to his heir, ‘We were not present at the time of slaying of this household, and indeed we are truthful.’ ”
They said, “Take a solemn oath from one another by Allah that we will surely attack him and his family by night and then we will surely tell his lawful heir that we did not witness the killing of his family member and we surely are truthful in our claim.”
And they said unto one another, swear ye reciprocally by God, that we will fall upon Saleh and his family by night: And afterwards we will say unto him who hath right to avenge his blood, we were not so much as present at the destruction of his family; and we certainly speak the truth
Said they, "Swear to each other by Allah that we will surely fall on him and his people by night; then we will surely say unto his family, ´We witnessed not the destruction of his household; and we are truth tellers!´"
They said: 'Let us swear by Allah to attack him and his family at night, then we will tell his guardian we were not witnesses of the destruction of his family; and surely we are truthful.
They said, "Swear ye to one another by God that we will surely fall on him and on his family by night: then will be say to the avenger of blood, we witnessed not the destruction of his family: and verily we speak the truth."
They said : " Swear one to another by Allah that we shall make a secret night attack on him and his household; afterwards we will surely say to his heir-attorney: ‘We witnessed not the slaying place of his household and verily, we are surely those who tell the truth.'
They said: Swear to one another by God: We will, certainly, attack him by night and his people. Again, we will, certainly, say to his protector: We bore not witness to the destruction of his people and, truly, we are ones who are sincere.
They said, “Swear a mutual oath by Allah that we will assault him and his people at night. Then we will tell his heir, ‘We were not present at the killing of his people, and we are positively telling the truth.’”
They said to one another: "Let us pledge on oath by Allah that we shall make a secret night attack on him and his family, then we shall tell his guardian that we were not even present at the time his family was killed, and that we are telling the truth."
They said: "Swear to one another in the name of Allah that we shall make a sudden night swoop on Salih and his family and will then tell their heirs that we did not witness the destruction of his family. We are indeed truthful."
They said: Swear one to another by Allah that we shall attack him and his family by night, then we shall say to his heir: We witnessed not the destruction of his family, and we are surely truthful
They said, “Swear to each other by Allah that we will definitely attack him and his people by night, then we will definitely say to his heir: we did not witness the destruction of his people and we certainly speak the truth.”
They said, "Swear to one another by Allah that we shall surely attack him and his family by night. And then we shall say to his next of kin, `We were not witness to the destruction of his family, and we are of course telling the truth!'"
(These leaders) said: ‘Vow amongst yourselves by swearing in the Name of Allah that we will certainly launch a murder attack against Salih and his family at night, and will then tell their heirs that we were not present on the occasion of their murder. And surely, we are telling the truth.
They said: "Swear by God to one another that we will attack him and his family at night, and we will then say to his supporters: "We did not witness who murdered his family, and we are being truthful""
They said: "Swear by God to one another that we will attack him and his family at night, and we will then say to his supporters: 'We did not witness who murdered his family, and we are being truthful'
They said: "Swear by God to one another that we will attack him and his family at night, and we will then say to his supporters: 'We did not witness who murdered his family, and we are being truthful.'"
They said: "Swear/make oath (to each other) by God: 'We will attack him suddenly at night (E) and his people/family , then we will say (E) to his guardian/ally , we did not witness his people's/family's death/destruction , and we are (E) truthful (E).' "
[and] after having bound one another by an oath in God’s name, they said: “Indeed, we shall suddenly fall upon him and his household by night [and slay them all]; and then we shall boldly say to his next of kin, ‘We did not witness the destruction of his household - and, behold, we are indeed men of truth!’”
They said, "Swear, one to another, by Allah that indeed we will definitely attack him and his family by night. Thereafter indeed we will definitely say to his patron, "In no way did we testify to the perishing of his family; and surely we are indeed sincere (men)."
They said: Swear one to another by Allah that we verily will attack him and his household by night, and afterward we will surely say unto his friend: We witnessed not the destruction of his household. And lo! we are truthtellers
They said, "Let us swear by God to do away with him and his family during the night then tell his guardian that we did not see how he and his family had been destroyed, and we shall be telling the truth."
They said, .Let us swear a mutual oath by Allah that we shall attack him (SaliH) and his family at night, then will say to his heir, ‘We did not witness the destruction of his family, and we are really truthful.‘
They said: "Let us swear one to another by Allâh that we shall make a sudden surprise attack on him and his household (during the night), and afterwards we will definitely say to his first-degree relative: 'We witnessed not the killing of his family. We are absolutely telling the truth.”
They said to each other, "Let us swear by Allah, and be bound by the oath that: We will definitely assault him at night and (taking advantage of the surprise) put him and his family to death. Later on, we will tell his supporters that we were not present when his family was slain, and we are telling the truth!"
They said: "Let us swear one to another by Allâh that we shall make a sudden attack on him and his family by night. Then we will surely say to his near relatives: “We were not present when they were slain. We are indeed telling the truth”.
They mutually agreed and resolved under oath (their kind of oath) to launch an attack upon him -Saleh- and his people by night to finish them off and rid the town of them and then declare their innocence to his next of kin and insist on their statement, thus: "We", they would say, "were never present at the scene of the massacre of his people and this is the truth"
They said, “Let us swear by Allah to attack him and his family by night, then tell his guardian that we were not witnesses to his family’s demise and that we are telling the truth.”
They vowed, “Let us swear by Allah that we will take him and his family down by night. Then we will certainly say to his ˹closest˺ heirs, ‘We did not witness the murder of his family. We are definitely telling the truth.’”
They said: let´s swear by Allah that we will attack him and his family at night then say to his protector that we did not witness the destruction of his family and that we are truthful.
They said: ‘Let us swear in the name of God to kill him in the night, together with all his household. And we will say to his next of kin: "We did not witness his family‘s murder. It is the truth we are telling."‘
They said, "Let us swear by GOD that we kill him and his people, then tell his tribe, `We know nothing about their death. We are truthful.' "
They said to each other, "Let's take an oath by God that we will kill him and his family tonight. Then we will say to his protector, 'we did not witness the destruction of his family, and we are truthful.'"
They said to each other, “Let’s take an oath by God that we will kill him and his family tonight. Then we will say to his protector, ‘we did not witness the destruction of his family, and we are truthful.’”
They said, “Let us swear by Allah that we to kill him and his family at night, then we will say to his guardian, 'We did not witness his family’s destroying, and we are truthful ones.'“
They said: �Swear a mutual oath by Allah that surely we will make a sudden attack on him and his family by night, then we will tell his heir, we were not present at the slaughter of his household, and verily we are truthful�
They said: 'Let us swear a mutual oath by God that we shall suddenly kill him and his household by night; and then we shall boldly say to his next of kin, “We did not witness the destruction of his household; and we are indeed telling the truth.â€
They called a meeting and after swearing to one another in the name of Allah, said, "Indeed, we shall ambush him and his family by night, and afterward we shall boldly say to his tribe, We know nothing about their death. And, behold, we are men of truth.' "
They said: Swear to each other by Allah that we will certainly make a sudden attack on him and his family by night, then we will say to his heir: We did not witness the destruction of his family, and we are most surely truthful
They said, `Swear one to another by ALLAH that we will surely attack him and his family by night, and then we will say to his heir, `We witnessed not the destruction of his family, and most surely we are truthful.
They said, “Swear by God to each other that we shall attack him and his family by night. Then we shall surely say to his heir that we were not present at the destruction of his family and that surely we are truthful.
(Among themselves) they said: "Make a common oath by Allah that we shall make a secret night-attack on him (Salih) and his household, and that we shall then tell his heirs (when they want to punish us): 'We were not there at the killing of his household, and verily, we are surely telling the truth'. "
They conspired, “Let us swear by God to attack him and his family under the cover of night. Then, we will tell his guardian that we didn’t know of his family’s demise; we are telling the truth.”
They said, 'Swear by God to one another that we will attack him and his family by night, and then tell his guardian, 'We did not witness the murder of his family, and we are being truthful.''
They said, "Take a mutual oath by Allah that we will kill him by night, he and his family. Then we will say to his executor, 'We did not witness the destruction of his family, and indeed, we are truthful.' "
They said, 'Swear to each other by God, we will surely attack him and his people; then we will surely say to his next of kin, "We did not witness the destruction of his people, and indeed, we are surely truthful."'
They said: "Swear a mutual oath by God that we shall make a secret night attack on him and his people, and that we shall then say to his heir (when he seeks vengeance): 'We were not present at the slaughter of his people, and we are positively telling the truth.'"
They said: "Swear a mutual oath by Allah that we shall make a secret night attack on him and his people, and that we shall then say to his heir (when he seeks vengeance): 'We were not present at the slaughter of his people, and we are positively telling the truth.'"
وَمَكَرُوا۟ مَكۡرࣰا وَمَكَرۡنَا مَكۡرࣰا وَهُمۡ لَا یَشۡعُرُونَ ٥٠
So they devised their evil plan, but We too made a plan of which they were unaware
So they plotted a plot, and We planned a plan, while they did not perceive.
And they plotted a plot, and We plotted a plot, while they perceived it not
They hatched up the plot; We also planned without their knowledge
Thus they devised a trap but We also devised a trap, of which they were unaware.
They hatched a plot and We hatched a plot while they were not aware.
They devised a plot, and We [too] devised a plan, but they were not aware
And so they devised a scheme, and indeed We put Our will into force (to give them their just deserts), while they were not aware
And they hatched a plot and We likewise brought forth a counter plan of which they were not aware (that their plotting would go in vain)
And they devised a device, and We likewise devised a device, while they were not aware
They plotted a plot, and We devised a plan, and they do not realize.
They had their own plot and God had His own scheme of which they were unawar
They plotted and planned, but We too planned, even while they perceived it not
And they schemed a scheme, and We schemed a scheme while they were unaware.
And they plotted a plot, and we plotted a plot, but they did not perceive
So they devised a scheme, and We made our secret plan, and they remained neglectful
And they devised a plan and We devised a plan while they were not aware.
And they devised a plot against him: But We devised a plot against them; and they perceived it not
And they plotted a plot, and We plotted a plot while they perceive not
And they devised a scheme and, without their knowledge, We devised a scheme
And they devised a device, and we devised a device, and they were not aware of it
And they devised a plot and We planned an stratagem while they perceive (it) not
So they planned a plan and We planned a plan while they were not aware.
They plotted a scheme, but We too planned even though they did not perceive it.
Thus they plotted a plan, and We too plotted a plan which they did not perceive
Thus they planned and We too planned, the while they did not know
And they planned a plan, and We planned a plan, while they perceived not
And they planned a plan and We (too) planned a plan while they did not perceive.
And they devised a plan, and We devised a plan. And they knew not
And they worked out a plan in secret, and We (also) devised a secret scheme (to foil that), and they did not get a hint of it
And they schemed a scheme and We schemed a scheme, while they did not notice
And they schemed a scheme and We schemed a scheme, while they did not notice
And they schemed a scheme and We schemed a scheme, while they did not notice.
And they schemed , a scheme and We schemed a scheme , and (while) they are not feeling/knowing/sensing
And so they devised an evil scheme; but We devised a subtle scheme (of Our own), and they perceived it not
And they schemed a scheme, and We schemed a scheme, and they were not aware
So they plotted a plot: and We plotted a plot, while they perceived not
They plotted and We planned without their knowledge. Consider the result of their plot
Thus they devised a plan, and We devised a plan, while they were not aware
However, they devised an evil plan on the very spot, and We likewise planned a plan on the very spot, while they perceived not (the outcome of their evil plan).
They hatched a sly scheme! But they had no idea. We played a trick of Our own
So they devised an evil plan on the very spot, and We likewise planned a plan on the very spot. But they didn’t perceive (what the dire consequences of their evil plan would be).
And with cleverness in circumventing, they had recourse to stratagem and in Our plan We also had recourse to stratagem which they failed to perceive
They hatched a plot, and so We countered it; but they remained unaware.
And ˹so˺ they made a plan, but We too made a plan, while they were unaware.
And they schemed their scheme and We schemed Our scheme, and they did not realise.
Thus they plotted: but We too plotted, while they were unaware
They plotted and schemed, but we also plotted and schemed, while they did not perceive.
So they devised their plan, and We too had a plan, but they were not aware of what We were planning.
So they devised their plan, and We too had a plan, but they were not aware of what We were planning.
And they guiled a guiling, and We guiled a guiling, while they do not feel.
And they devised a device, and We devised a device (too), but they were not aware
They devised a scheme; but We also devised a scheme, while they could not perceive it.
And so they devised an evil scheme. But Our ever-vigilant Law of Requital invariably has counter designs. And they perceived it not
And they planned a plan, and We planned a plan while they perceived not
And they planned a plan, And WE also planned a plan, but they perceived it not
And they devised a plot, and We devised a plot, while they were not aware
So they plotted and planned but We too planned, even while they were not aware of it
And they plotted a conspiracy, and We plotted a conspiracy, while they were unaware.
They planned a plan, and We planned a plan, but they did not notice
And they planned a plan, and We planned a plan, while they perceived not
And they plotted a plot, and We plotted a plot, but they did not perceive.
They plotted and planned, but We too planned, even while they perceived it not
They plotted and planned, but We too planned, even while they perceived it not
فَٱنظُرۡ كَیۡفَ كَانَ عَـٰقِبَةُ مَكۡرِهِمۡ أَنَّا دَمَّرۡنَـٰهُمۡ وَقَوۡمَهُمۡ أَجۡمَعِینَ ٥١
See how their scheming ended: We destroyed them utterly, along with all their people
Thus see how the end of their plot was! Surely! We destroyed them and their nation, all together.
So behold thou how was the end of their plotting: verily We annihilated them and their nation all together
Now see the end of their machinations: We destroyed them and their entire people
Look at the result of their traps! We completely destroyed them and their people!
So look at the end result of all their plotting; We utterly destroyed them and their whole people!
So observe how was the outcome of their plotting, as We destroyed them and all their people
So see how was the end of their scheme! We utterly destroyed them and their people all together
Look, then how (evil) was the end their planning met; We utterly destroyed them and their people one and all
and behold, how was the end of their device! For We destroyed them and their people all together
So, see what the end of their plot was, We destroyed them and their people altogether.
Note the result of their scheme. I destroyed them and their people together
So see what the end of their plot was, We caused them and their people to perish, all of them
So looksg at how the outcome of their scheming was that We did destroy them and their people, all of them.
Behold, how was the end of their plot, that we destroyed them and their people all together
Therefore see what was the result of their scheming - We destroyed them and their entire nation
Then look at how was the ending of their plan that We indeed annihilated them and their people altogether.
And see what was the issue of their plot: We utterly destroyed them and their whole people
Behold, what was the nature of the consequences of their plotting, for lo! We destroyed them and their people, everyone
And behold the consequences of their devising! We destroyed them, and their nation altogether
And see what was the end of their device! We destroyed them and their whole people
Then see how was the final end of their plot — that We destroyed them and their nation, all together
So look on how had been the Ultimate End of their planning! Truly, We destroyed them and their folk one and all.
See what became of their plot. We destroyed them and all their people.
Just see what was the outcome of their plot! We annihilated them completely, together with all their people
So see what was the outcome of the plan they made: We utterly destroyed them and their people, all of them
See, then, what was the end of their plan, that We destroyed them and their people, all (of them)
Then see what was the end of their plan, We destroyed them and their people all together.
Then see what all their planning came to in the end: We annihilated them and their people — all of them
See then what was the end of their (wicked) plan! Surely, We destroyed those (leaders) and their entire people altogether
So see what the result of their planning was! We destroyed them and their people together
So see what the result of their planning was! We destroyed them and their people together
So see what the result of their planning was! We destroyed them and their people together.
So look/see/wonder about how was their scheme's end/turn (result), that We (E), We destroyed them, and their nation all/all together
Behold, then, what all their scheming came to in the end: We utterly destroyed them and their people, all of them
So look into how was the end of their scheming, (for) We destroyed them and their people all together
Then see the nature of the consequence of their plotting, for lo! We destroyed them and their people, every one
We destroyed them and their people altogether
So, look how was the fate of their plan, that We annihilated them and their people altogether
Thus, look and see how (dreadful) was the outcome of their evil plan. Lo! We destroyed them completely as well as their people, all of them.
Look at it now! What was the outcome of their deception? We certainly destroyed them and their nation _ all of them together
Thus, look and see how (dreadful) was the outcome of their evil plan. And lo! We destroyed them completely, together with all their people.
And now look at the fatal consequences of their cunning. We simply reduced them together with their people to a useless form
Behold the outcome of their plot: We destroyed them all, and their community.
See then what the consequences of their plan were: We ˹utterly˺ destroyed them and their people all together.
So see what the outcome of their scheme was like: We destroyed them and their people altogether.
And behold the consequence of their plot! We destroyed them utterly, together with their people all
Note the consequences of their plotting; we annihilated them and all their people.
Look, then, at the outcome of their plan: We destroyed them and all their people.
Look, then, at the outcome of their plan: We destroyed them and all their people.
So observe how it was their guile’s consequence; Surely, We devastated them and their kinfolk, altogether.
And behold, how was the end of their device! For We destroyed them and their people all together
Behold what all their scheming came to in the end: We destroyed them utterly, together with all their people,
Behold, then, how their scheme ended. Our Law annihilated them (the corrupt leaders) and their nation, all of them. (The excuse of the masses that their leaders had led them astray will be of no avail 14: 21-22, 34:31-33, 37:25-33)
See, then, how was the end of their plan that We destroyed them and their people, all (of them)
Then see how evil was the end of their plan ! Verily, WE utterly destroyed them and their people all together
So behold how their plot fared in the end; truly We destroyed them and their people all together
Then see what was the end of their plan! (Only) this— That We ruined them and their people, altogether
Consider the outcome of their scheming: We obliterated them and their entire community.
So note the outcome of their planning; We destroyed them and their people, altogether
Then look how was the outcome of their plan - that We destroyed them and their people, all
Then see how was the end of their plot, that We destroyed them and their people all together.
Then see what was the end of their plot!- this, that We destroyed them and their people, all (of them)
Then see what was the end of their plot!- this, that We destroyed them and their people, all (of them)
فَتِلۡكَ بُیُوتُهُمۡ خَاوِیَةَۢ بِمَا ظَلَمُوۤا۟ۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَةࣰ لِّقَوۡمࣲ یَعۡلَمُونَ ٥٢
As a result of their evil deeds, their homes are desolate ruins- there truly is a sign in this for those who know
These are their houses in ruin, for what they did wrong. Surely, in this is indeed a sign for people who know.
So yonder are their houses overturned, for they did wrong. Verily, herein is a sign unto a people who know
So these their habitations lie deserted now because of their iniquities. Verily there is a sign in this for those who understand
Here are their houses, demolished and ruined, because of their wrongdoing... Indeed, there is a sign – a lesson – in this for a people with understanding.
These are the ruins of their houses because of the wrong they did. There is certainly a Sign in that for people with knowledge.
So there lay their houses, fallen in ruin, because of their wrongdoing. There is indeed a sign in that for a people who have knowledge
Those then are their houses, all lying in utter ruins because they were lost in wrongdoing. Surely in this is a sign (an important lesson) for a people seeking knowledge
So their houses are lying deserted over there because of their acting unjustly. Indeed, in this (episode) there is a great sign for a people who would know
Those are their houses, all fallen down because of the evil they committed; surely in that is a sign for a people who have knowledge
These are their houses, fallen down (and ruined) because of what they did wrong. Indeed, there is a sign in that for people who know.
There their houses lie desolate in account of their meanness. There is a lesson in this for the knowledgeable people
Now their houses were in utter ruin, because they did wrong, indeed in this is a sign for people of knowledge
So here are their houses, vacant, on account of their injustice. Indeed, in this is surely a sign for people who know.
Thus are their houses overturned, for that they were unjust; verily, in that is a sign to people who do know
So these are their houses fallen flat, the recompense of their injustice; indeed in this is a sign for people who know
And there their houses are all deserted because of that they wronged their own souls. Indeed in that is truly a sign for a people who know.
and these their habitations remain empty, because of the injustice which they committed. Verily herein is a sign, unto people who understand
Thus are their houses in utter ruin, for that they did wrong; verily, in that is a sign to people who have knowledge
Those are their houses, all are in ruins because of the evil they committed; surely in this there is a sign for nation who know
And for their sin these their houses are empty ruins: Verily in this is a sign to those who understand
So these are their houses in utter ruin as they transgressed. Surely, in this is indeed a lesson for a nation who know
And that are their houses, ones that have fallen down for what they did wrong? Truly, in this is a sign for a folk who know.
Their houses were left to ruin because they practiced sin. Truly, in this is a sign for people with knowledge.
There lies their houses in desolate ruins as a result of their wrongdoings. Verily in this story there is a lesson for those people who use their common sense
Now behold their houses that lie in utter ruins because of their wrong-doing. Verily there is a Sign in this for the people who know
So those are their houses fallen own because they were iniquitous. Surely there is a sign in this for a people who know
So those are their houses fallen down because they were unjust, there is certainly a sign in that for a people who know.
And these their houses overturned, because of the wrong they did. There is, indeed, a lesson in this for people who know
So these are their houses lying ruined, for they committed oppression and injustice. No doubt there is a sign (of warning) in it for those who have knowledge
So these are their homes, ruined, for what they transgressed. In that is a sign for a people who know
So these are their homes, ruined, for what they transgressed.In that is a sign for a people who know.
So these are their homes, ruined, for what they transgressed. In that is a sign for a people who know.
So those are their houses/homes destroyed/unoccupied because (of) what they caused injustice/oppression, that in that (is) an evidence/sign (E) to a nation knowing
and [now] those dwellings of theirs are empty, [ruined] as an outcome of their evil deeds. In this, behold, there is a message indeed for people of [innate] knowledge –
So those are their houses, devastated because they did injustice; surely in that is a sign for a people who know (the Truth)
See, yonder are their dwellings empty and in ruins because they did wrong. Lo! herein is indeed a portent for a people who have knowledge
Those are their empty houses which We ruined because of their injustice. In this there is evidence (of the truth) for the people of knowledge
Now those are their houses, lying empty because of their transgression. Surely, in this there are signs for a people who have knowledge
So those are their houses empty and left deserted because they were grossly unfair and morally wrong. Indeed, (in devastating ‘Thamūd’) is a lesson for a people who have spiritual gift of knowledge .
As a result of their evil deeds, these houses of theirs lie empty and in ruin. Surely, there is a sign in it for a nation with knowledge
So those then are their houses empty and left deserted because they have voluntarily and consciously abandoned the Knowledge of the Truth in favour of their own whims. Surely, in this, there is a Sign (of Allâh’s power & glory) for a people who have spiritual gift of knowledge.
And you can see how their dwellings stand dilapidated over hills of ruin as a sequel to their iniquities. This is emblematic indeed of Allah's Omnipotence and Authority and a significant sign appreciated by people who comprehend
These are their houses, razed to the ground because of their wrongdoing. In that, there is a sign for people who know.
So their homes are there, ˹but completely˺ ruined because of their wrongdoing. Surely in this is a lesson for people of knowledge.
And these their houses are deserted because of their wrongdoing. In that is a sign for people who know.
Because they sinned, their dwellings are desolate ruins. Surely in this there is a sign for prudent people
Here are their homes utterly ruined, because of their transgression. This should be a lesson for people who know.
Here are their houses, desolate because they were unjust. There is a sign in that for people who know.
Here are their houses desolate because they were unjust. There is a sign in that for people who know.
So those are their houses, empty, with what they have oppressed. Surely in that is a verse for kinfolk who know.
So those are their houses in empty ruins for they were unjust. Verily there is in this a sign for a people who have knowledge
and their dwellings are now empty, ruined, because of their wrongdoing. In this there is a clear sign for people of knowledge.
And now their dwellings are empty, ruined as an outcome of their violation of human rights. Herein, behold, is a sign for those who make use of what they learn
So those are their houses fallen down because they were unjust, most surely there is a sign in this for a people who know
And yonder are their houses fallen down because of their wrongdoing. In that verily is a Sign for a people who have knowledge
And those are their houses, lying desolate for their having done wrong. Surely in this is a sign for a people who know
Now their houses were like this— In utter ruin, because they did wrong, surely in this, there is a Sign for people with knowledge
Their homes now lie deserted due to their wrongdoings, a clear sign for those who understand.
Here are their homes, in ruins, on account of their iniquities. Surely in this is a sign for people who know
So those are their houses, desolate because of the wrong they had done. Indeed in that is a sign for people who know
So those are their houses fallen down, because they were unjust; indeed, in that surely is a sign to people who know.
Now such were their houses, - in utter ruin, - because they practised wrong- doing. Verily in this is a Sign for people of knowledge
Now such were their houses, - in utter ruin, - because they practised wrong-doing. Verily in this is a Sign for people of knowledge
وَأَنجَیۡنَا ٱلَّذِینَ ءَامَنُوا۟ وَكَانُوا۟ یَتَّقُونَ ٥٣
but We saved those who believed and were mindful of God
And We saved those who believed, and used to fear Allah.
And We delivered those who believed and were wont to fear
We deliver those who believe and take heed for themselves
We saved the believers and those who protected themselves.
We rescued those who had iman and who had taqwa.
And We delivered those who had faith and were Godwary
And We saved those who believed and kept from disobedience to God in reverence for Him and piety
(Whereas We destroyed them,) We saved those who had believed and used to guard against evil
And We delivered those who believed and were godfearing
And We saved those who believed and were cautious (of God).
Of course I saved those who had believed and respected the Lord
And We saved those who believed and practiced righteousness
And We saved those who believed and were mindful (of God).
But we saved those who believed and who did fear
And We rescued those who accepted faith and used to fear
And We saved those who believed and used to revere Allah.
And We delivered those who believed, and feared God
But We saved those who believed and who did fear (or avoid evil)
And We saved those who believed and were cautious
And we delivered those who believed and feared
And We rescued those who Believed and used to obey (Allah)
And We rescued those who believed and had been Godfearing.
We saved those who believed and lived righteously.
Yet We delivered the true believers who were righteous
And We delivered those who believed and were wont to avoid disobeying (Allah)
And We delivered those who believed and kept their duty
And We delivered those who believed and who had guarded (against evil).
And We saved those who believed and refrained from wrong-doing fearing Allah's wrath
And We delivered those who believed and became Godfearing
And We saved those who believed and were righteous
And We saved those who believed and were righteous
And We saved those who believed and were righteous.
And We saved/rescued those who believed and were fearing and obeying
seeing that We saved those who had attained to faith and were conscious of Us
And We delivered the ones who believed and were pious
And we saved those who believed and used to ward off (evil)
We saved the faithful God-fearing believers
And We saved those who believed and who used to be God-fearing
On the other hand, We saved those who placed their faith (in Allâh) and used to act piously.
We rescued those who believed and were righteous
And We saved those who lived by Faith and used to act piously.
And We saved those of his people whose hearts reflected the image of religious and spiritual virtues and entertained the profound reverence dutiful to Allah
And We saved those who believed and were mindful of Us
And We delivered those who were faithful and were mindful ˹of Allah˺.
And We rescued those who believed and constantly bewared (of Allah).
And We delivered the true believers and those who kept from evil
We save those who believe and lead a righteous life.
And We saved those who believed and were mindful of God.
And We saved those who believed and were mindful of God.
And We saved those who believed and were showing piety.
And We saved those who believed and used to keep from evil
And we saved the people who believed and were God-fearing.
And We saved those who believed in Our Laws and walked aright
And We delivered those who believed and who guarded (against evil)
And WE saved those who believed and feared God
We saved those who believed and were reverent
And We saved those who believed and did righteousness
And We saved those who believed and led righteous lives.
And We saved those who believed and were pious
And We saved those who believed and used to fear Allah
And We saved those who believed and used to fear.
And We saved those who believed and practised righteousness
And We saved those who believed and practised righteousness
وَلُوطًا إِذۡ قَالَ لِقَوۡمِهِۦۤ أَتَأۡتُونَ ٱلۡفَـٰحِشَةَ وَأَنتُمۡ تُبۡصِرُونَ ٥٤
We also sent Lot to his people. He said to them, ‘How can you commit this outrage with your eyes wide open
And (remember) Lot! When he said to his people: “Do you commit indecency while you see?
And Lut! what time he said unto his people: commit ye indecency while ye see
(Remember) Lot, when he said to his people: "Why do you indulge in obscenities when you know (it is evil)
And Lot... How he said to his people, “You are deliberately engaging in that shameless act!”
And when Lut said to his people: ´Do you approach depravity with open eyes?
And Lot, when he said to his people, ‘What! Do you commit this indecency while you see [with your own eyes]
We also sent Lot as Messenger. He warned his people: "Will you do that abhorrent indecency in plain view (of one another)
And (We also sent) Lot (as a Messenger). (Recall) when he said to his people, `Do you commit obscenity while you see (the evil thereof)
And Lot, when he said to his people, 'What, do you commit indecency with your eyes open
And (remember) Lot when he said to his people: “Do you commit the indecency while you see (and notice your bad deed)?
Prophet] Lot said to his people: “How can you commit such an abomination publicly while you know that it is wrong?”
We also sent Lot as a prophet. Behold, he said to his people, “Do you do what is shameful with you eyes wide open
And Lot (too), when he said to his people, “Do you commit obscenity while you can see (its shamefulness)?
And Lot when he said to his people, 'Do ye approach an abominable sin while ye can see
And (remember) Lut when he said to his people, “What! You stoop to the shameful whereas you can see?”
And [remember] Lot when he said to his people, “Will you commit the offensive crime while you see openly?
And remember Lot; when he said unto his people, do ye commit a wickedness, though ye see the hainousness thereof
And Lot when he said to his people, "Do you commit abomination knowingly
And Lot, he said to his nation: 'Do you commit indecencies with your eyes open
And Lot, when he said to his people, "What! proceed ye to such filthiness with your eyes open
And (bring to mind) Lout when he said to his nation: “Do you indulge in Al-Fahisha while you see (the evil aspect thereof)
And Lot, when he said to his folk: You approach indecency and you perceive what you do.
[Consider] Lot. He said to his people, “Do you commit shameful acts although you can see [that it is unnatural]?
Also mention to them of Lot, when he said to his people: "Do you commit indecency though you see its iniquity
We also sent Lot, and recall when he told his people: "Do you commit shameless acts with your eyes open
And Lot, when he said to his people: Do you commit foul deeds, while you see
And (We sent) Lut, when he said to his people, “Why do you commit indecency while approach men besides women? No, you are an ignorant people.”
And Lot — as he asked his people, "How could you so openly indulge in the obscenity?"
And (recall) Lut (Lot) when he said to his people: ‘Do you commit indecency whilst you see (as well)
And Lot, when he said to his people: "Are you committing lewdness while you can clearly see"
And Lot, when he said to his people: "Why do you commit immorality when you can clearly see?"
And Lot, when he said to his people: "Why do you commit immorality when you can clearly see?"
And Lot when he said to his nation: "Do you commit the enormous/atrocious deed/homosexuality ,and you are seeing/ understanding ?"
AND [thus, too, did We save] Lot, when he said unto his people: “Would you commit this abomination with your eyes open (to its being against all nature)
And Lut, (Lot) as he said to his people, "Do you come up to (the) obscenity (while) you behold (its impurity)
And Lot! when he said unto his folk: Will ye commit abomination knowingly
Lot asked his people, "Do you understandably commit indecency
And (We sent) LuT when he said to his people, .Do you commit the shameful act while you can see (its shamefulness)
(Mention) ‘Lot’ when he said unto his people: “What! Do you commit such an obscenity, overtly, while you see?
And behold, Loot said to his people, "Do you commit such utterly vile deeds? Even though you recognize it (to be an abomination)!"
And (mention) Lot when he said to his people: “What! Do you commit such an indecency, overtly, while you see?
And in a similar manner did We deal with the people of Lut who said to them: "O my people, do you commit such an immorality as is contrary to the general inherent character and moral constitution when you discern what is moral from that which is morally evil!"
And remember Lut, when he said to his people: “How can you commit acts of indecency with your eyes wide open?
And ˹remember˺ Lot, when he rebuked ˹the men of˺ his people, “Do you commit that shameful deed while you can see ˹one another˺?
And Lut (Lot) when he said to his people: do you visibly go for indecency?
And tell of Lot. He said to his people: ‘Do you commit lewdness with your eyes open
Lot said to his people, "How could you commit such an abomination, publicly, while you see?
And Lot, when he said to his people, "How can you commit this indecent act with your eyes wide open?
And Lot, when he said to his people, “How dare you commit such immoral act with your eyes wide open?”
And Lot, when he said to his kinfolk, “Would you come to the obscenity while you are seeing?
And (We sent) Lot, when he said to his people: �Do you commit indecency while you see (its iniquity)?
And Lot said to his people: 'Would you commit this abomination with your eyes open?
And Lot! (We saved likewise) as he said to his people, "Will you commit this abomination while you see and understand?"
And (We sent) Lut, when he said to his people: What! do you commit indecency while you see
And WE sent Lot as a Messenger, when he said to his people, `Do you commit abomination while you see
And [We sent] Lot, when he said to his people, “Do you commit indecency, though you see
(And We also sent) Lut (Lot, as a prophet): When he said to his people, "You do what is shameful (sodomy), even though you see (it is wrong and unjust)
Lot admonished his people, “Do you commit such gross immorality so openly?
And Lot, when he said to his people, 'Do you commit lewdness with open eyes
And [mention] Lot, when he said to his people, "Do you commit immorality while you are seeing
And Lot when he said to his people, 'Do you approach immorality while you see?
(We also sent) Lut (as an apostle): behold, He said to his people, "Do ye do what is shameful though ye see (its iniquity)
(We also sent) Lut (as a messenger): behold, He said to his people, "Do ye do what is shameful though ye see (its iniquity)
أَىِٕنَّكُمۡ لَتَأۡتُونَ ٱلرِّجَالَ شَهۡوَةࣰ مِّن دُونِ ٱلنِّسَاۤءِۚ بَلۡ أَنتُمۡ قَوۡمࣱ تَجۡهَلُونَ ٥٥
How can you lust after men instead of women? What fools you are!’
Why do you come to men with lust instead of women? Nay, but you are a people who are ignorant.”
Would ye go in lustfully unto men instead of women? Aye! ye are a people addicted to ignorant ways
You lust after men in place of women. You are indeed a stolid people."
“Do you leave the women and lustfully sleep with men? No, you are a people in ignorance.”
Do you come with lust to men instead of women? You are a people who are deeply ignorant.´
Do you approach men with [sexual] desire instead of women?! Rather you are a senseless lot!’
"Will you go with lust to men in place of women? You are indeed an ignorant people with no sense (of decency and right and wrong)
`What! (is it true) you approach men instead of (your) women to satisfy (your) lust? Nay, you are indeed a people who act senselessly.
What, do you approach men lustfully instead of women? No, you are a people that are ignorant.
Do you approach men lustfully instead of women? You are ignorant people.”
What kind of people you are that prefers men to women for the gratification of your sexual desires? What a foolish people you are [unaware of punishment in reserve for you.]
"Are you really attracted to men more than, in addition to, or instead of women?" No, but you are unaware
Do you approach men with lust instead of women? Rather you are an ignorant people.”
do ye indeed approach men lustfully rather than women? nay! ye are a people who are ignorant.
“What! You lustfully go towards men, leaving the women?! In fact, you are an ignorant people.”
Do you go to the men for the fulfillment of your lust instead of the women? Nay! You are a people who are ignorant.”
Do ye approach lustfully unto men, leaving the women? Ye are surely an ignorant people
Must you needs lust after men instead of women? Nay! You are a senseless people."
Do you approach men lustfully instead of women! No, you are an ignorant nation.
What! come ye with lust unto men rather than to women? Surely ye are an ignorant people."
Is it (that) surely you people indeed approach men in sexual lust instead of women? Nay, you are a nation: you behave senselessly.
Why approach you men with lust instead of women? Nay! You are a folk who are ignorant.
“Why would you [men] go to other men for sex rather than women? You are an ignorant people.”
Do you approach men for your sexual desires instead of women? The fact is that you are a people steeped in ignorance."
Do you lustfully approach men instead of women? Nay, you engage in acts of sheer ignorance."
Will you come to men lustfully rather than women? Nay, you are a people who act ignorantly
What! Do you indeed lustfully approach men besides women? No, you are an ignorant people?
"How could you really go to men instead of to women for sexual gratification? Nay, but you are a stupid people!"
Do you approach men rather than women to satisfy your sexual desire? The truth is that you are ignorant people.
"You are approaching the men out of lust instead of the women! No, you are an ignorant people!"
"You are approaching the men out of desire instead of the women! Indeed, you are an ignorant people.
You are approaching the men out of desire instead of the women! Indeed, you are an ignorant people.
Are you that you are coming/doing/committing (E) the men (with) a lust/desire/craving from other than the women, but you are a nation being lowly/ignorant
Must you really approach men with lust instead of women? Nay, but you are people without any awareness (of right and wrong)!”
Do you (really) come up with lust to men rather than women? No indeed, you are a people who are ignorant."
Must ye needs lust after men instead of women? Nay, but ye are folk who act senselessly
Do you have carnal relations with men rather than women? You are ignorant people"
Is it that you really come to men lustfully instead of women? No, you are a people committing acts of ignorance
What! Do you indeed approach men lustfully instead of women? Nay, but you are truly a people in ignorance”(of the consequence of your conducts).
"Instead of women, do you turn to men to gratify your carnal urges? Indeed, you are an utterly foolish nation!"
What! Do you indeed approach men lustfully instead of women? Nay, but you are truly a people living in utter ignorance.”
"Certainly" he continued, "you have sensuous desire for men in lieu of women; you are a people who are indeed ignorant and indeed impudent, a people who have no shame of their sins"
Do you approach other men with lust rather than women? You people are utterly foolish.”
Do you really lust after men instead of women? In fact, you are ˹only˺ a people acting ignorantly.”
Do you come to men with lust instead of women? But you are an ignorant people.
lustfully seeking men instead of women? Surely you are an ignorant people.‘
"You practice sex with the men, lustfully, instead of the women. Indeed, you are ignorant people."
You lust after men instead of women? You are ignorant people."
You lust after men instead of women? You are ignorant people.”
Are you coming to the men as desires without the women? Nay, but you are kinfolk who ignore.”
What! Do you approach men lustfully instead of women? No, you are a people that are ignorant
Would you approach men with lust rather than women? You are a grossly ignorant people.'
You approach men with lust instead of women. Nay, you are people who disregard what you know (27:54)."
What! do you indeed approach men lustfully rather than women? Nay, you are a people who act ignorantly
What ! do you approach men lustfully rather than women? Nay, you are indeed an ignorant people.
Do you really come with desire unto men instead of women? Nay, but you are an ignorant people!
"Would you really run after men in your excessive (sexual) desire rather than after women? No! You are a people (totally) ignorant!"
Do you approach men with lust instead of women? You are a people acting ignorantly.”
Do you lust after men instead of women? You are truly ignorant people.'
Do you indeed approach men with desire instead of women? Rather, you are a people behaving ignorantly."
Do you indeed surely approach men lustfully rather than women? Nay, you are people who are ignorant.'
Would ye really approach men in your lusts rather than women? Nay, ye are a people (grossly) ignorant
Would ye really approach men in your lusts rather than women? Nay, ye are a people (grossly) ignorant
۞ فَمَا كَانَ جَوَابَ قَوۡمِهِۦۤ إِلَّاۤ أَن قَالُوۤا۟ أَخۡرِجُوۤا۟ ءَالَ لُوطࣲ مِّن قَرۡیَتِكُمۡۖ إِنَّهُمۡ أُنَاسࣱ یَتَطَهَّرُونَ ٥٦
The only answer his people gave was to say, ‘Expel Lot’s followers from your town! These men mean to stay chaste!’
There was no answer by his people except that they said: “Drive out the family of Lot from your city. Surely, they are a people who are clean!”
Then there was no answer of his people save that they said: drive forth the family of Lut from your City, verily they are a people who would be pure
His people had no answer except saying: "Expel the family of Lot from your city. They are a people who would (rather) be pure!"
His people answered, “Drive Lot’s family out of the city! They are people who live purely.”
the only response of his people was to say: ´Drive the family of Lut out of your city! They are people who keep themselves pure!´
But the only answer of his people was that they said, ‘Expel Lot’s family from your town! They are indeed a puritanical lot.’
But his people’s only reply was nothing but to say (to one another): "Expel Lot’s family (as well as himself) from your land. They are a people who make themselves out to be pure!"
But his people had no reply except that they said, `Drive the followers of Lot out of your township. They are a people who would pose (and parade) to be extra pure and righteous (internally and externally).
And the only answer of his people was that they said, 'Expel the folk of Lot from your city; they are men that keep themselves clean!
And the answer of his people was only to say: “Drive Lot’s family out of your town, they are people who pretend to be (or want to remain) pure.”
The only response that he received from his people was: “Expel this pious looking Lot and his family from your town.”
But his people gave no other answer but this, they said, “Drive out the followers of Lot from your city, these are indeed men who want to be uncorrupted and refined.
But the only response of his people was to say, “Evict Lot's folk from your town; indeed, they are a few people who always keep themselves clean.”
But the answer of his people was only to say, 'Drive out Lot's family from your city! verily, they are a folk who would keep pure.
Therefore the answer of his people was nothing except that they said, “Expel the family of Lut from your township; these people wish purity!”
But the response of his people was nothing other than that they said, “Drive out the family of Lot from your town for they indeed are a people who deem themselves clean.”
But the answer of his people was no other than that they said, cast the family of Lot out of your city: For they are men who preserve themselves pure from the crimes of which ye are guilty
But the answer of his people was only to say, "Drive out Lot´s family from your city, for they are a folk who would keep pure."
Yet the only answer of his nation was that they said: 'Expel the family of Lot from your village, they are people who purified themselves!
And the answer of his people was but to say, "Cast out the family of Lot from your city: they, forsooth, are men of purity!"
So there was no answer from his nation except that they said: “Drive out the family of Lout from your town. Verily, they are humans who remain clean and sanctified.”
Then, there had been no answer by his folk, but that they said: Drive the people of Lot out from your town. Truly, they are a clan to cleanse themselves.
(Lot’s) people, however, gave no answer but this: They said, “Run the followers of Lot from your city. These are truly men who want to be clean and pure.”
But his people gave no answer except that they said: "Drive out the family of Lot from your city: they pose to be very pious."
But this had only one answer from his people. They said: "Expel Lot´s folk from your city. They pretend to be absolutely clean."
But the answer of his people was naught except that they said: Drive out Lot’s followers from your town; surely they are a people who would keep pure
So the reply of his people was nothing but they said, "Drive out Lut's followers from your town, they are persons who want to be clean.”
His people's answer was not but that, "Expel Lot's family out of your township! They are indeed folk too pure to live with!"
The only answer of his people was that they said: ‘Drive out the family of Lut (Lot) from your town; they claim to be very pious!
But the reply of his people was that they said: "Expel the family of Lot from your town, for they are a people who are being pure!"
But the reply of his people was that they said: "Expel the family of Lot from your town, for they are a people who are being pure!
But the reply of his people was that they said: "Expel the family of Lot from your town, for they are a people who make out to be pure!"
So his nation's answer/reply was not except that they said: "Bring/drive out Lot's family from your village/urban city, that they are people purifying ."
But his people’s only answer was this: “Expel [Lot and] Lot’s followers from your township! Verily, they are folk who make themselves out to be pure!”
Then in no way was the answer of his people anything except that they said, "Drive the house of L?t out of your town; surely they are a folk who purify themselves."
But the answer of his folk was naught save that they said: Expel the household of Lot from your township, for they (forsooth) are folk who would keep clean
His people had no answer but to say, "Expel Lot and his family from the town for they want to be pure."
So, the answer of his people was not else but that they said, .Expel the family of LuT from your town. They are a people who over-indulge in purity
But the response of his people was naught except that they said: "Drive out the family of ‘Lot’ from your township. Indeed, they are people who would like to keep themselves pure and immaculate.”
His nation had no answer. Instead, they said, "Drive out the family of Loot from your town. They are folk who flaunt their chastity!"
Yet the only response of his people was that they said: "Drive out the family of Lot from your city. Indeed, they are a people who would like to keep themselves pure and immaculate”.
And what was the response of his people other than to say: "Oust them -Lut and his family and those who fell in line- of your town and drive them away. They are averse to our disposition and wish to cleanse themselves of what they imagine to be moral defilement"
The only response they gave: “Expel Lut’s household from your city, they are such puritans.”
But his people’s only response was to say, “Expel Lot’s followers from your land! They are a people who wish to remain chaste!”
And the reply of his people was merely that they said: expel the family of Lut (Lot) from your town for they are people who want to keep clean.
Yet this was his people‘s only reply: ‘Banish the house of Lot from your city. They are people who would keep themselves chaste.‘
The only response from his people was their saying, "Banish Lot's family from your town; they are people who wish to be pure."
But his people's answer was "Expel Lot and his family from your town. They are people who keep themselves pure."
But his people’s answer was, “Expel Lot and his family from your town. They are people who keep themselves pure.”
So, it was not his kinfolk answer except that they said, “Exit Lot’s folk from your village. Surely, they are people who purify.”
But the answer of his people was naught except that they said: �Drive out the people of Lot from your city; verily they are people (who seek to be) pure
His people's only answer was: “Expel Lot's people from your city! They are folk who keep themselves pure.'
But the answer of his people was nothing but, "Expel Lot's followers from your town! For, they are people who show off to be pure."
But the answer of his people was no other except that they ~s said: Turn out Lut's followers from your town; surely they are a people who would keep pure
But the only answer of his people was that they said, `Drive out Lot's family from your city. They are a people who would keep pure
Yet the reply of his people was naught but to say, “Expel the family of Lot from your town! Truly they are people who keep themselves pure!
But his people gave no other answer except this: They said, "Drive out the followers of (Lot) from your City: Truly, these are men who want to be clean and pure!"
But the answer of his people was nothing more than, “Drive Lot’s family out of your town. They are people who want to stay pure!”
But the only response of his people was to say, 'Expel the family of Lot from your town. They are purist people.'
But the answer of his people was not except that they said, "Expel the family of Lot from your city. Indeed, they are people who keep themselves pure."
But the answer of his people was not except that they said, 'Drive out Lot's family from your city. Indeed, they are people who keep pure.'
But his people gave no other answer but this: they said, "Drive out the followers of Lut from your city: these are indeed men who want to be clean and pure!"
But his people gave no other answer but this: they said, "Drive out the followers of Lut from your city: these are indeed men who want to be clean and pure!"
فَأَنجَیۡنَـٰهُ وَأَهۡلَهُۥۤ إِلَّا ٱمۡرَأَتَهُۥ قَدَّرۡنَـٰهَا مِنَ ٱلۡغَـٰبِرِینَ ٥٧
We saved him and his family- except for his wife: We made her stay behind
So We saved him and his family, except his wife. We destined her to be of those who remained behind.
Then We delivered him and his household save his wife: We destined hers to be of the lingerers
So We saved him and his family except his wife who was destined to stay behind
So We saved him and his people, except his wife... We ordained her to be one of those who stayed behind and perished.
So We rescued him and his family — except for his wife. We ordained her to be one of those who stayed behind.
So We delivered him and his family, except his wife. We ordained her to be among those who remained behind
Then We saved him and his family except his wife. We decreed that she should be among those who stayed behind (and were destroyed)
So the result was that We saved him and his followers except his wife. We had ordained about her (for her foul deeds) to be with those who stayed behind (and thus would not be saved)
So We delivered him and his family, except his wife; We decreed she should be of those that tarried
So, We saved him and his family except his wife, whom We destined her among those staying behind.
At last I saved Lot and his family, except his wife who had already been doomed
But We saved him and his family, except his wife, We knew that she would be of those who lagged behind
So We saved him and his family, except for his wife, whom We destined to be of those who lingered behind.
But we saved him and his family except his wife, her we destined to be of those who lingered
We therefore rescued him and his family, except his wife; We had decreed that she is of those who will remain behind
So We saved him and his family except his wife; We decreed her to be among those who were left behind.
Wherefore We delivered him and his family, except his wife, whom We decreed to be one of those who remained behind to be destroyed
But We saved him and his family except his wife; her We destined to be of those who lingered behind
So We saved him and his family, except his wife, whom We decreed should stay behind
So we rescued him and his family: but as for his wife, we decreed her to be of them that lingered
So We saved him and his household except his wife. We destined her to be of those who buried themselves under dust and debris
So We rescued him and his people, but his woman. We ordained her to be among the ones who stay behind.
But We saved him and his family except for his wife. We destined her to be among those who stayed behind.
So, We delivered him and his family except his wife - about whom We had decreed that she shall be of those who will remain behin
Eventually We saved (Lot) and his family, except his wife. We had decreed that she should be among those who would remain behind
But We delivered him and his followers except his wife; We ordained her to be of those who remained behind
So We delivered him and his followers except his wife, We destined her to be of those who remained behind.
We then saved him and his family, except for his wife whom We willed to be among those that stayed behind
So We delivered Lut (Lot) and his family except his wife, for We destined her to be amongst those who stayed behind (for torment)
So We saved him and his family, except for his wife, for We found her to be of those who will remain
So We saved him and his family, except for his wife; We found her to be of those doomed.
So We saved him and his family, except for his wife; We found her to be of those doomed.
So We saved/rescued him and his family/people, except his woman (wife), We predestined her from the remaining behind
Thereupon We saved him and his household - all but his wife, whom We willed to be among those that stayed behind
So We delivered him and his family, except his wife; We determined she should be of the laggards
Then We saved him and his household save his wife; We destined her to be of those who stayed behind
We saved (Lot) and his family except his wife who was destined to remain behind
So, We saved him and his family, except his wife. We destined her to remain among those who stayed behind
Thus, We saved him and his family, except for his (sinful) wife. We destined for her to be one of those who remained behind.
But We rescued him and his family, except his wife. We decided she would be left behind
So We saved him and his family, except for his (sinful) wife. We destined for her to be one of those who lagged behind.
And We saved him and his family but not his wife whom We decided was among those destined to be left behind
So We saved him and his family except for his wife, whom We decreed would stay behind;
So We delivered him and his family, except his wife. We had destined her to be one of the doomed.
So We rescued him and his family except his wife whom We decreed to stay behind.
So We delivered him and all his household, except his wife, whom We caused to stay behind,
Consequently, we saved him and his family, except his wife; we counted her among the doomed.
So We saved him and his family, except for his wife; We determined she would be with those who stayed behind.
So We saved him and his family, except for his wife; We determined she would be with those who stayed behind.
So We saved him and his family, except his woman, whom We destined her from the remaining ones.
So We saved him and his household, except his wife, We had decreed her to be of those that tarried
So We saved him with his household, except for his wife, whom We destined to be among those who stayed behind.
Thereupon We saved Lot, his household and his followers but his wife - whom We knew was destined to remain behind for her disbelief
But We delivered him and his followers except his wife; We ordained her to be of those who remained behind
So WE saved him and his family, except his wife; her WE decreed to be of those who stayed behind
So We saved him and his family, except for his wife. We decreed that she should be among those who lagged behind
So We saved him and his family, except his wife: We destined her to be of those who remained behind
So, We rescued him and his family, except for his wife, whom We destined to be among those left behind.
So We saved him and his family, except for his wife, whom We destined to be among the laggards
So We saved him and his family, except for his wife; We destined her to be of those who remained behind
So We saved him and his family except his wife, her We destined to be of those who tarried;
But We saved him and his family, except his wife; her We destined to be of those who lagged behind
But We saved him and his family, except his wife; her We destined to be of those who lagged behind
وَأَمۡطَرۡنَا عَلَیۡهِم مَّطَرࣰاۖ فَسَاۤءَ مَطَرُ ٱلۡمُنذَرِینَ ٥٨
and We brought rain down on them. How dreadful that rain was for those who had been warned
And We rained down on them a rain (of stones). So evil was the rain of those who were warned.
And We rained upon them a rain; ill was the rain upon the warned
And We rained down on them a shower (of stones). How ruinous was the rain that fell on those who had been warned (but warned in vain)
And We showered such a rain upon them! Atrocious is the rain that befalls the forewarned!
We rained down a rain upon them. How evil is the rain of those who are warned!
Then We poured down upon them a rain [of stones]. So evil was the rain of those who were warned
We poured upon them a (destructive) rain (of stones). How evil was the rain of those who had been warned
And We pelted them with a terrible rain (of stones). So (look,) how evil was the rain which descended upon those who had been warned
And We rained on them a rain; and evil indeed is the rain of them that are warned
And We poured down a rain (of stone) on them, and it was an awful rain on those who were warned.
Then I ordered an unusual rain to take over them. What a miserable rain for the people who were well warned in advance
And We rained down on them a shower of brimstone, and harmful was the shower on those who were advised but did not listen
And We rained upon them a rain, and so evil was the rain of the forewarned.
and we rained down upon them rain, and evil was the rain of those who were warned
And We showered a rain upon them; so what a wretched rain for those who were warned
And We rained upon them a rain and how woeful is the rain of those who are warned.
And We rained on them a shower of stones: And dreadful was the shower which fell on those who had been warned in vain
And We rained down upon them a shower, and dreadful is the rain for those who have been warned
And we rained on them a rain (of stones); indeed it is an evil rain that rains on those that are warned
And we rained a rain upon them, and fatal was the rain to those who had had their warning
And We rained down over them a rain (of stones). So evil became the rain cast over those who were warned (in advance)
And We rained down on them a rain. How evil was the rain to the ones who are warned!
We rained on them a shower [of brimstone]. The shower was horrid for those who were warned.
- and We rained down on them a shower of brimstones, and evil was the rain which fell on those who were forewarned
And We rained down upon them a rain. It was an evil rain for those who had already been warned
And We rained on them a rain; so evil was the rain on those who had been warned
And We rained on them a rain, so evil was the rain of those who were warned. (R4)
And We rained a rain upon them. Dire was the rain upon those warned
And We heavily rained upon them (stones). So evil was the rain (of stones) upon those people who were stressed with horror
And We rained down a rain upon them. Miserable was the rain of those warned
And We rained down a rain upon them. Miserable was the rain of those warned.
And We rained down a rain upon them. Miserable was the rain of those warned.
And We rained on them rain, so the warned's/given notice's rain was bad/evil/harmful
the while We rained a rain [of destruction] upon the others: and dire is such rain upon all who let themselves be warned [to no avail]
And We rained on them a rain; so, how odious is the rain of (the ones) who are warned
And We rained a rain upon them. Dreadful is the rain of those who have been warned
We sent to them a terrible rainstorm. How horrible was the rain for the people who had already received warning
And We rained on them a rain. So evil was the rain of those who were warned
We poured down on them a a shower (of stones of hard clay). Evil indeed is the shower of those who have been warned.
We heaped upon them a (wrenching) rain. What an evil rain for those forewarned
And We poured down upon them a shower (of stones of hard clay). How dreadful was the shower for those who had been warned.
We poured down upon them a direful rain –of fire and brimstone- how evil and devastating was the rain on the heads of those who defiantly ignored Allah's warning
and We pelted them with a rain of brimstone. How dreadful was the rain on those who had been forewarned
And We poured upon them a rain ˹of brimstone˺. How evil was the rain of those who had been warned!
And We let it rain on them, and it was an evil rain for those who had been warned.
and pelted the others with pouring rain; and evil was the rain which fell on those who were forewarned
We showered them with a certain shower. It was a miserable shower upon people who had been warned.
And We rained upon them a rain. Horrible was the rain for those who were forewarned.
And We rained upon them a rain. Horrible was the rain for those who were forewarned.
And We rained upon them, a rain. So, the rain was bad for the forewarned ones.
And We rained down on them a shower (of brimstone), and evil was the shower of those who had been warned
And We rained on the others a rain of destruction. Dire indeed is such rain which fell on those who were forewarned.
And We rained a rain upon them. Dreadful is the rain for those who have been warned
And We rained on them a rain, and evil was the rain of those who had been warned
And WE rained upon them a rain; and evil was the rain that descended upon those who had been warned
And We poured down upon them a rain—evil is the rain of those who were warned
And We rained down on them a rain (of yellow sulfurous stones): And evil was the rain on those who were warned (but did not pay attention)
Then We rained down on them a torrent. How terrible was the rain for the forewarned!
And We rained upon them a rain. Miserable was the rain of those forewarned
And We rained upon them a rain [of stones], and evil was the rain of those who were warned
And We rained down upon them rain, and evil was the rain of those who were warned.
And We rained down on them a shower (of brimstone): and evil was the shower on those who were admonished (but heeded not)
And We rained down on them a shower (of brimstone): and evil was the shower on those who were admonished (but heeded not)
5
The Faithful will be exalted
قُلِ ٱلۡحَمۡدُ لِلَّهِ وَسَلَـٰمٌ عَلَىٰ عِبَادِهِ ٱلَّذِینَ ٱصۡطَفَىٰۤۗ ءَاۤللَّهُ خَیۡرٌ أَمَّا یُشۡرِكُونَ ٥٩
Say [Prophet], ‘Praise be to God and peace on the servants He has chosen. Who is better: God, or those they set up as partners with Him
Say (O Muhammad): “All praise is to Allah, and peace be on His servants whom He has chosen! Is Allah better, or that you ascribe as partners (to Him)?
Say thou: All praise unto Allah, and peace upon His bondmen whom He hath Chosen! Is Allah best, or that which they associate
Say: "All praise be to God, and peace on those of His creatures whom He has chosen." Is God better or those they associate with Him -
Say, “Hamd belongs to Allah... Salam to His chosen servants upon whom He bestows purity... Is Allah better or those they ascribe as partners to Him?”
Say: ´Praise be to Allah and peace be upon His slaves whom He has chosen.´ Is Allah better, or what you associate with Him?
Say, ‘All praise belongs to Allah, and Peace be to His servants whom He has chosen.’ Is Allah better, or the partners they ascribe [to Him]
Say: "All praise and gratitude are for God and peace be upon those of His servants whom He has chosen (and made pure)." Is God better or all that they associate as partners (with Him)
Say, `All kind of true and perfect praise belongs to Allah. And peace be upon those of His servants whom He has chosen.' Who is to be preferred, Allah or the things they associate (with Him)
Say: 'Praise belongs to God, and peace be on His servants whom He has chosen.' What, is God better, or that they associate
Say: “All praise belongs to God, and peace (and well-being) upon His servants whom He has chosen. Is God better or what you associate (with Him)?”
now that you are blessed with a “God pleasing” way of life,] Say: “Thank God and peace be with His chooses servants.” [Then ask:] “Is God better or those whom you worship beside God?”
Say, praise be to God, and peace on His servants whom He has chosen for His message. Who is better, God or the false gods they associate with Him? 59 (End of Part 19
Saysg, “Praise be to Allah and peace be upon His servants whom He has elected. Is Allah better or what they associate?”
Say, 'Praise belongs to God; and peace be upon His servants whom He has chosen! Is God best, or what they associate with Him?
Say (O dear Prophet Mohammed - peace and blessings be upon him), “All praise is to Allah, and peace upon His chosen bondmen; is Allah better or what you ascribe as His partners?”
Say, “The praise is for Allah and peace is upon His servants whom He has chosen. Is Allah better or those that they ascribe as partners to Him?”
Say, praise be unto God; and peace be upon his servants whom He hath chosen! Is God more worthy, or the false gods which they associate with him
Say, "Praise belongs to Allah; and peace be upon His servants whom He has chosen! Is Allah best, or what they associate as partners with Him?"
Say: 'Praise belongs to Allah and peace be upon His worshipers whom He has chosen! ' Who is more worthier, Allah or that which they associate
SAY: Praise be to God and peace be on His servants whom He hath chosen! Is God the more worthy or the gods they join with Him
Say: “Selective Praise suits Allah (Alone), and peace be upon His Ibad whom He selected and chose (for His Message). Is Allah better, or (all) that they ascribe as partners (to Allah)?”
Say: The Praise belongs to God and peace be on His servants, those whom He favored. Is God better or what they ascribe as partner with God
Say, “Praise to Allah! Peace on His servants whom He has chosen! Which is better –Allah or the false gods with whom they associate?”
Say: "Praise be to Allah and peace be on His servants whom He has chosen to deliver His message. Ask them: " Who is better? Allah or the deities they associate with Him?"
Say, (O Muhammad): "All praise be to Allah, and peace be on those of His servants whom He has chosen." (Ask them): "Who is better: Allah or the false gods that they associate with Him as His partners
Say: Praise be to Allah and peace on His servants whom He has chosen! Is Allah better or what they associate (with Him)
Say, “Praise is due only for Allah, and peace on His servants whom He has chosen. Is Allah better or that which they associate as partners (with Him)?
Say, "The praise is for Allah, and peace on those devotees of His whom He chose!" Is Allah better or those they worship besides Him
Say: ‘All praise be to Allah, and peace be upon His Servants whom He has chosen (and exalted). Is Allah better or those (false gods) that these people associate (with Him)?
Say: "Praise be to God, and peace be upon His servants whom He has selected." Is God better, or that which you set u
Say: "Praise be to God, and peace be upon His servants whom He has selected." Is God better, or that which you set up
Say: "Praise be to God, and peace be upon His servants whom He has selected." Is God better, or that which you set up?
Say: "The praise/gratitude/thanks (is) to God, and peace/security on (to) His worshippers/slaves those whom He chose/purified; is God better/best or what they share/make partners (with Him)?"
SAY: “All praise is due to God, and peace be upon those servants of His whom He chose [to be His message-bearers]!” Is not God far better than anything to which men [falsely] ascribe a share in His divinity
Say, "Praise be to Allah, and peace be on His bondmen whom He has elected." Is Allah Most Charitable, or whatever they associate (with Him)
Say (O Muhammad): Praise be to Allah, and peace be on His slaves whom He hath chosen! Is Allah best, or (all) that ye ascribe as partners (unto Him)
(Muhammad), say, "It is only God who deserves all praise. Peace be upon His chosen servants. Which is better God or the idols
Say, .Praise belongs to Allah, and peace be on those of His servants whom He has chosen. Is Allah better or that which they associate (with Him as His partners)
(O’ ‘Muhammad’), say: "All the praises and gratitude belong to Allâh! Peace be upon His (pious) servants, whom He has been chosen (to convey & promulgate (His Message)! Is Allâh better or (the mythological deities) they associate with Him?"
Say, "All praise is for Allah and peace be upon His servants _ those He has picked." (Say), "Who is better? Allah, or the partners you associate with Him?"
Say: "All praise is due to Allâh! And peace be upon His (Pious) servants whom He has chosen. Is Allâh better or (the fabled gods) they associate with Him?"
Declare O Muhammad, the praise of Allah and make a return to Him in evidence of obligation, thus: "To You O Allah do I express my gratitude and gratefulness". And pray and beseech Him for peace that it be extended to those of His worshippers whom He chose to convey His message. Ask -the infidels- "Who is better, Allah (the Unique, the Omnipotent and the Omnipresent) or those -who are helpless- whom they incorporate with Him!"
Say: “Praise be to Allah, and peace be upon His chosen servants! Is Allah better or whatever they associate with Him?”
Say, ˹O Prophet,˺ “Praise be to Allah, and peace be upon the servants He has chosen.” ˹Ask the disbelievers,˺ “Which is better: Allah or whatever ˹gods˺ they associate ˹with Him˺?”
Say: Allah is praised and peace upon His servants whom He has chosen. Is Allah better or what you assign as partners?
Say: ‘Praise be to God, and peace upon His servants whom He has chosen! Who is more worthy, God or the idols they serve besides Him
Say, "Praise be to GOD and peace be upon His servants whom He chose. Is GOD better, or the idols some people set up?"
Say, "Praise be to God, and peace be on His worshipers whom He has chosen. Is not God better than those they associate with Him?"
Say, “Praise be to God, and peace is on His worshipers whom He has chosen. Is not God better than those they associate with Him?”
Say, “The Praise for Allah, and peace be upon His slaves whom He has selected. Is Allah better or what, they associate with?”
Say: �Praise be to Allah, and peace be on His servants whom He has chosen. Is Allah better, or what they associate (with Him)?
Say: All praise be to God, and peace be upon His servants whom He has chosen. Who is more worthy: God or the false [deities] they associate with Him?
Say, "All Praise to Allah and salutation on His servants whom He has raised in ranks!" Is Allah Best or the 'partners' people ascribe to Him
Say: Praise be to Allah and peace on His servants whom He has chosen: is Allah better, or what they associate (with Him)
Say, `All praise belongs to ALLAH, and peace be upon those servants of HIS whom HE has chosen. Is ALLAH better or that which they associate with HIM
Say, “Praise be to God, and peace be upon His servants whom He has chosen.” Is God better, or the partners they ascribe
Say: "Praise (and thanks) be to Allah, and Peace on His servants whom He has chosen. (Who) is better? Allah or the false gods they associate (with Him)
Say, “Praise be to God, and peace be upon His chosen servants. Is God better, or what they associate with Him?”
Say, 'Praise God, and peace be upon His servants whom He has selected. Is God better, or what they associate?'
Say, [O Muhammad], "Praise be to Allah , and peace upon His servants whom He has chosen. Is Allah better or what they associate with Him?"
Say, 'Praise be to God; and peace be upon His servants, those who He has chosen.’ Is God better, or what they associate?
Say: Praise be to God, and Peace on his servants whom He has chosen (for his Message). (Who) is better?- God or the false gods they associate (with Him)
Say: Praise be to Allah, and Peace on his servants whom He has chosen (for his Message). (Who) is better?- Allah or the false gods they associate (with Him)
أَمَّنۡ خَلَقَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَ وَأَنزَلَ لَكُم مِّنَ ٱلسَّمَاۤءِ مَاۤءࣰ فَأَنۢبَتۡنَا بِهِۦ حَدَاۤىِٕقَ ذَاتَ بَهۡجَةࣲ مَّا كَانَ لَكُمۡ أَن تُنۢبِتُوا۟ شَجَرَهَاۤۗ أَءِلَـٰهࣱ مَّعَ ٱللَّهِۚ بَلۡ هُمۡ قَوۡمࣱ یَعۡدِلُونَ ٦٠
Who created the heavens and earth? Who sends down water from the sky for you- with which We cause gardens of delight to grow: you have no power to make the trees grow in them- is it another god beside God? No! But they are people who take others to be equal with God
Is not He (better than false deities) Who has created the heavens and the earth, and sends down from the sky water (rain) for you and We cause to grow gardens with it full of beauty and delight? It is not in your ability that you cause their trees to grow. Is there any one worthy of worship besides Allah? Nay, but they are a people who ascribe equals (to Him)!
Is not he best Who hath created the heavens and the earth, and Who sendeth down water for you from the heaven wherewith We cause beauteous orchards to grow up, whereof it was not possible for you to cause the trees to grow up! Is there any god along with Allah! Nay! but they are a people who equalise
Who created the heavens and the earth, who sends down water from the sky for you, with which He causes graceful gardens to grow? It was not in your power to make trees germinate. Is there any other god along with God. In fact they are a people who turn away (from the truth)
Or the One who created the heavens and the earth, and who disclosed water for you from the sky? With it We made blissful gardens... It is not possible for you to have made even a single tree to grow in them... A god besides Allah? No, they are a people who have deviated from the Truth.
He Who created the heavens and the earth and sends down water for you from the sky by which We make luxuriant gardens grow — you could never make their trees grow. Is there another god besides Allah? No indeed, but they are people who equate others with Him!
Is He who created the heavens and the earth, and sends down for you water from the sky, whereby We grow delightful gardens, whose trees you could never cause to grow. . . ? What! Is there a god besides Allah? Rather they are a lot who equate [others with Allah]
Or He Who has created the heavens and the earth, and sends down for you water from the sky? –We cause to grow with it gardens full of loveliness and delight: it is not in your power to cause their trees to grow. Is there another deity besides God? No, but they are a people who veer away (from truth). –
Or Who is it that created the heavens and the earth, and sends down water for you from the clouds? (It is We.) Then We cause to grow with it orchards full of bloom and loveliness. You had no power to cause their trees to grow. Is there any god with Allah? (There is none;) yet there are a people who ascribe (to Him) equals (in all these works, and deviate from the right path)
He who created the heavens and earth, and sent down for you out of heaven water; and We caused to grow therewith gardens full of loveliness whose trees you could never grow. Is there a god with God? Nay, but they are a people who assign to Him equals
Or who has created the skies and the earth and sent down rain for you from the sky? So, We grew beautiful (and delightful) gardens with it that you could not grow their trees. Is there a god with God? No, but they are people who set up equals (for God).
Who has created the heavens and the earth? Who is sending the water from the sky in order to bring to life those beautiful gardens of yours? Who else but God can create any of those trees? Is there any other god beside God? The fact of the matter is, the disbelievers have chosen the wrong direction
Or Who has created the heavens and the earth? And Who sends you down rain from the sky? Yes, with it We cause to grow well-planted orchards full of beauty and pleasure. It is not in your power to cause the growth of the trees in them. Can there be another god besides God? No, still there are people who stray from justice
Or who (else then) is the one who created the heavens and the earth, and sent down to youpl from the sky water with which We germinated gardens full of beauty, whose trees you could not have germinated? Is there any other god with Allah? Rather, they are a people who equate.
He who created the heavens and the earth; and sends down upon you from the heaven water; and we cause to grow therewith gardens fraught with beauty; ye could not cause the trees thereof to grow! Is there a god with God? nay, but they are a people who make peers with Him
Or He Who created the heavens and the earth, and sent down water from the sky for you; so We grew delightful gardens with it; you had no strength to grow its trees; is there a God along with Allah?! In fact they are those who shun the right path
Lo! He who created the heavens and the earth and sent down for you from the heaven water with which We cause gardens to grow joyfully bedecked, it was not for you to cause its tree to grow. Is there a deity with Allah? Nay! They are a people who swerve.
Is not He to be preferred, who hath created the heavens and the earth, and sendeth down rain for you from heaven, whereby We cause delicious groves to spring up? It is not in your power to cause the trees thereof to shoot forth. Is there any other god partner with the true God? Verily these are a people who deviate from the truth
He who created the heavens and the earth; and sends down upon you water from the sky wherewith We cause to grow beautiful orchards, whose trees it has never been yours to grow; is there a God besides Him? Nay, but they are a people who ascribe equals with Him
Is He who created the heavens and the earth, and sent water from the sky for you and caused gardens to grow full of beauty of which its tree you could never grow, is there a god with Allah? No, but they are a nation who set up equals with Him
Is not He who hath made the Heavens and the Earth, and hath sent down rain to you from Heaven, by which we cause the luxuriant groves to spring up! It is not in your power to cause its trees to spring up! What! A god with God? Yet they find equals for Him
Is That One Who created the heavens and the earth and sent down for you water from towards the sky (better or other gods)? So We brought forth therewith orchards full of beauty and delight. It is not for you that you may grow the trees thereof. Is there any ilah (god) alongwith Allah? Nay, they are a nation who ascribe equals (to Him)
Who created the heavens and the earth and caused to descend for you from the heavens, water? With it We caused joyous, fertile gardens to develop. It had not been for you to cause their trees to develop. Is there any god besides God? Nay! They are a folk who equate others with God.
Who has created the skies and Earth? Who sends down rain from the sky for you? With it, We cause growth of orchards of beauty and delight. It is not within your power to cause the growth of the trees in them. A god besides Allah? No, they are a people who ascribe equals.
Is not He (Allah), Who has created the heavens and the earth, sends down rain from the sky and with it brings forth the beautiful gardens not better than the false gods that they worship? It is not in your ability to cause the growth of trees for those gardens. Is there another god besides Allah who could do that? No doubt they are a people who have swerved from justice in ascribing equals to Him
Who is it that has created the heavens and the earth and sent down for you water from the sky and then We caused to grow therewith orchards full of beauty whose trees you could never grow. Is there any god associated with Allah (in these tasks)?" Nay, they are a people who are veering away from the Right Path
Or, Who created the heavens and the earth, and sends down for you water from the cloud? Then We cause to grow thereby beautiful gardens -- it is not possible for you to make the trees thereof to grow. Is there a god with Allah? Nay, they are a people who deviate
Who is it, Who has created the skies and the earth and sent down for you water from the sky? Then We cause to grow through it, beautiful gardens, it is not (possible) for you to cause the trees to grow therein. Is there a god with Allah? No, they are a people who equate (others with Allah).
Is there any god worthy of worship besides Allah — Allah Who it is that has created the heavens and the earth, and sends down for you water from the skies, and then therewith We cause — it is not in your power to make those trees grow — beautiful gardens to grow? But yet they are a people who equate others with Allah
Well, Who has created the heavens and the earth and poured down water for you from the atmosphere in the sky? Then with that (water), We brought forth fresh and beautiful gardens. It was not possible for you to grow plants in these (gardens). Is there any (other) God besides Allah? In fact, they are the people who are turning away (from the path of truth)
The One who created the heavens and the Earth, and He sent down water from the sky for you, so We cause gardens to grow with it that are full of beauty. It is not your ability to cause the growth of its trees. Is there a god with God No. But they are a people who ascribe equals
The One who has created the heavens and the earth, and He sent down water from the sky for you, so We cause gardens to grow with it that are full of beauty. It is not your ability that causes the growth of its trees. Is there a god with God? No. But they are a people who ascribe equals
The One who has created the heavens and the earth, and He sent down water from the sky for you, so We cause gardens to grow with it that are full of beauty. It is not your ability that causes the growth of its trees. Is there a god with God? No. But they are a people who ascribe equals!
Or Who created the skies/space and the earth/Planet Earth, and He descended for you from the sky water, so We sprouted/grew with it fenced gardens of beauty/splendor , (it) was not for you, that you sprout/grow its trees, is (there) a god with God? But they are a nation making equals (to Him)
Nay - who is it that has created the heavens and the earth, and sends down for you [life-giving] water from the skies? For it is by this means that We cause gardens of shining beauty to grow - [whereas] it is not in your power to cause [even one single of] its trees to grow! Could there be any divine power besides God? Nay, they [who think so] are people who swerve [from the path of reason]
Is not He the (Most Charitable) Who created the heavens and the earth and sent down for you from the heaven water? So We caused to grow therewith enclosed orchards, full (Literally: owing, comprising) of delight. In no way can you germinate its trees. Is there a god with Allah? No indeed, (but) they are a people who (unjustly) set up equals to Him
Is not He (best) Who created the heavens and the earth, and sendeth down for you water from the sky wherewith We cause to spring forth joyous orchards, whose trees it never hath been yours to cause to grow. Is there any Allah beside Allah? Nay, but they are folk who ascribe equals (unto Him)
"(Are the idols worthier or) the One who has created the heavens and the earth, who has sent water from the sky for you, who has established delightful gardens and you could not even plant one tree? Is there any Lord besides God? In fact, the unbelievers are the ones who deviate from the right path
Or the One who created the heavens and the earth and sent down for you water from the sky? Then We caused to grow with it gardens, full of glamour. It was not within your ability to grow their trees. Is there any god along with Allah? No, but they are a people who equate (others with Allah)
Is not He (better than the mythological deities)? He is the One who created the heavens and earth, sending down for you water from the sky, causing to grow thereby gardens of delightful beauty, which you could not have grown the trees thereof. What! Is there any god other than Allâh? Nay! But they are a people who ascribe equals to Him.
"Isn´t it He Who created the heavens and the earth? Doesn´t He send water down from the sky, and with it, does He not produce splendid gardens? You do not make any of its trees grow! Are there gods besides Allah? Of course not! They are a nation ascribing other beings as equal (to Allah)
Is not He (better than the fabled gods)? For He is the One Who created the heavens and the earth, sending down for you water from the sky, causing to grow thereby gardens of delightful beauty, which you could not have grown the trees thereof. What! Is there any god other than Allâh? Nay! But they are (ignorant) people who ascribe equals to Him.
Ask them: "Who was He Who created the heavens and the earth and caused rain water to fall from the floor of the vault of heaven to serve as the means of causing beautiful orchards to grow, an action proper to Allah alone! If you people had tried hard to cause the trees* thereof to grow you would have utterly failed. Is this not an action distinctly and exclusively peculiar to Allah! Or is it to a god incorporated with Him! Yet they are a people who ignorantly and impudently place the objects they worship -false gods- on an equality with Allah
Who is it Who created the Heavens and the Earth and sends down rain for you from the sky with which We have produced delightful gardens. You cannot make its trees grow? Is there another god along with Allah? On the contrary, they are people who have turned away from truth.
Or ˹ask them,˺ “Who created the heavens and the earth, and sends down rain for you from the sky, by which We cause delightful gardens to grow? You could never cause their trees to grow. Was it another god besides Allah?” Absolutely not! But they are a people who set up equals ˹to Allah˺!
Or who created the heavens and the earth and sent water for you from the sky, so that We grow with it gardens full of splendour? You could not grow its trees! Is there a god with Allah? But they are people who turn away.
He who created the heavens and the earth and sent down water from the sky for you, bringing forth gardens of delight. Try as you may, you cannot cause such trees to grow.‘ Another god besides God? Yet they make other deities His equals
Who is the One who created the heavens and the earth? Who is the One who sends down to you from the sky water, whereby we produce gardens full of beauty - you could not possibly manufacture its trees? Is it another god with GOD? Indeed, they are people who have deviated.
Is He [not best] who created the heavens and the earth? Who sent down rain from the sky for you, causing gardens full of beauty to grow; you could not have grown the trees on your own. Is there another god alongside God? [No], but there are people who take others to be equal to Him.
Is He [not best] who created the heavens and the Earth? Who sent down rain from the sky for you, causing gardens full of beauty to grow; you could not have grown the trees on your own. Is there another god alongside God? [No], but there are people who take others to be equal to Him.
Or, who created the skies and the earth, and sent down water from the sky for you? So, with it We plant gardens possessing a joyful beauty, it was not for you to plant its trees. Is there a god with Allah? Nay, but they are kinfolk who equate (Others with Him).
Or Who created the heavens and the earth, and sent down for you water from the sky? Then We caused to grow thereby beautiful gardens; it was not in your power that you grew the trees thereof. Is there any god with Allah? Nay! They are a people who deviate
Or, who is it that has created the heavens and the earth, and sends down for you water from the skies, with which We cause to grow gardens of delightful beauty? You could have never caused such trees to grow. Could there be any deity alongside God? Nay, they are people who swerve from justice.
Nay, who is it that has created the heavens and the earth, and sends down for you water from the sky? And with it We cause to spring forth beautiful orchards. It was never of your doing to make the trees in them grow - any god beside Allah? Nay, they who think so are people who are deviating (from reality)
Nay, He Who created the heavens and the earth, and sent down for you water from the cloud; then We cause to grow thereby beautiful gardens; it is not possible for you that you should make the trees thereof to grow. Is there a god with Allah? Nay! they are people who deviate
Or, Who created the heavens and the earth, and Who sent down water for you from the sky wherewith WE cause to grow beautiful orchards? You could not cause their trees to grow. Is there a god with ALLAH? Nay, they are a people who deviate from the right path
He, Who created the heavens and the earth, and sent down water for you from the sky, through which We make grow beautiful gardens, whose trees it is not for you to make grow? Is there a god alongside God? Nay, but they are a people who ascribe equals
"Is it not He, Who has created the heavens and the earth, and Who sends down rain for you from the sky? Yes, We cause well planted gardens to grow with it full of beauty and delight: It is not in your power to cause the growth of (such) trees in them. (Is there another) god with Allah? No! They are a people who turn away from justice
Who created the heavens and the earth, and sent down water from the sky for you, with which We cultivate delightful gardens, the likes of which you couldn’t have grown? Is there a god along with God? They are people who equate.
Or, who created the heavens and the earth, and rains down water from the sky for you? With it We produce gardens full of beauty, whose trees you could not have produced. Is there another god with God? But they are a people who equate
[More precisely], is He [not best] who created the heavens and the earth and sent down for you rain from the sky, causing to grow thereby gardens of joyful beauty which you could not [otherwise] have grown the trees thereof? Is there a deity with Allah ? [No], but they are a people who ascribe equals [to Him]
Or who created the heavens and the earth; and sends down for you from the heaven water; and We cause to grow therewith gardens full of beauty; you could not cause the trees thereof to grow. Is there a god with God? Nay, they are people who ascribe equals.
Or, Who has created the heavens and the earth, and Who sends you down rain from the sky? Yea, with it We cause to grow well-planted orchards full of beauty of delight: it is not in your power to cause the growth of the trees in them. (Can there be another) god besides God? Nay, they are a people who swerve from justice
Or, Who has created the heavens and the earth, and Who sends you down rain from the sky? Yea, with it We cause to grow well-planted orchards full of beauty of delight: it is not in your power to cause the growth of the trees in them. (Can there be another) god besides Allah? Nay, they are a people who swerve from justice
أَمَّن جَعَلَ ٱلۡأَرۡضَ قَرَارࣰا وَجَعَلَ خِلَـٰلَهَاۤ أَنۡهَـٰرࣰا وَجَعَلَ لَهَا رَوَ ٰسِیَ وَجَعَلَ بَیۡنَ ٱلۡبَحۡرَیۡنِ حَاجِزًاۗ أَءِلَـٰهࣱ مَّعَ ٱللَّهِۚ بَلۡ أَكۡثَرُهُمۡ لَا یَعۡلَمُونَ ٦١
Who is it that made the earth a stable place to live? Who made rivers flow through it? Who set immovable mountains on it and created a barrier between the fresh and salt water? Is it another god beside God? No! But most of them do not know
Is not He Who has made the earth as a fixed abode, has placed rivers in its midst, has placed firm mountains for it, and has set a barrier between the 2 seas (of salt and sweet water)? Is there any one worthy of worship besides Allah? Nay, but most of them don’t know.
Is not he best Who hath made the earth a fixed abode and placed rivers in the midst thereof and placed Firm mountains thereon, and hath set a barrier between the two seas? IS there any god along with Allah? Nay! but most of them know not
Who then made the earth a habitable place, and made the rivers (flow) in its valleys and dales, and placed upon it firm stabilisers, and kept a barrier between two bodies of water? Is there any other god along with God? In reality most of them do not know
Or is the One better, who made the earth (the body) a stable station, and formed rivers (veins) between them, and fixed mountains (organs) therein and made a barrier between the two seas (consciousness – body)? A god besides Allah? No, the majority of them do not understand.
He Who made the earth a stable dwelling place and appointed rivers flowing through its midst and placed firmly embedded mountains on it and set a barrier between the two seas. Is there another god besides Allah? No indeed, but most of them do not know it!
Is He who made the earth an abode [for you], and made rivers [flowing] through it, and set firm mountains for it, and set a barrier between the two seas. . . ? What! Is there a god besides Allah? Rather most of them do not know
Or He Who has made the earth as a fixed abode, and has caused rivers to flow in its fissures, and has set for it firm mountains, and has placed a barrier between the two large bodies of water? Is there another deity besides God? No, but most of them do not know
Or Who is it that made the earth a resting place; and made the rivers flow in it; and raised (on the earth) firm mountains for its advantage; and put a barrier between the two waters? Is there a god with Allah (as an associate with Him in His works)? Nay, not so, yet most of them do not know (the truth)
He who made the earth a fixed place and set amidst it rivers and appointed for it firm mountains and placed a partition between the two seas. Is there a god with God? Nay, but the most of them have no knowledge
Or who has made the earth a habitat and placed rivers through it and placed mountains for it and placed a barrier between the two seas? Is there a god with God? No, but most of them do not know.
Who has made the earth habitable for you? Who has made the water run for you in the rivers? Whose has set the mountains on the earth? Who is preventing the two running water [like so many rivers which are running in the oceans] from mixing together? Is there any other god beside God? What a shame that most people do not get it
And Who has made the earth comfortable to live on, made rivers in it, set mountains immovable, and made a separating partition between the two bodies of ?owing water? Can there be another god besides God? No, but most of them know not
Or who (else then) is the one who made the earth habitable and made rivers flow through it and set firm mountains for it and placed a partition between the two seas? Is there any other god with Allah? Rather, most of them do not know.
He who made the earth, settled, and placed amongst it rivers; and placed upon it firm mountains; and placed between the two seas a barrier; is there a god with God? nay, but most of them know not
Or He Who made the earth for habitation, and placed rivers within it, and created mountains as anchors for it, and kept a barrier between the two seas? Is there a God along with Allah?! In fact, most of them are ignorant
Lo! He who made the earth firmly established and He made rivers to flow through it and He made mountains as anchorage for it and He made a boundary between the two oceans. Is there a deity with Allah? Nay most of them know not.
Is not He more worthy to be adored, who hath established the earth, and hath caused rivers to flow through the midst thereof, and placed thereon immovable mountains, and set a bar between the two seas? Is there any other god equal with the true God? Yet the greater part of them know it not
He who made the earth a fixed abode, and placed rivers in its folds; and placed upon it firm mountains; and placed a barrier between the two waters; is there any God besides Allah? Nay, but most of them know not
Who has established the earth a fixed place and set therein rivers; and set for it firm mountains and placed a barrier between the two seas, is there a god with Allah? No, most of them are without knowledge
Is not He, who hath set the earth so firm, and hath made rivers in its midst, and hath placed mountains upon it, and put a barrier between the two seas? What! a god with God? Yet the greater part of them have no knowledge
Is That One Who has made the earth as a place of stay and has placed in its midst, rivers and has placed in its interest mountains (which give it stability of motion), and has set between two seas a barrier (which keeps the sweet and salt water as separate collections) — is there any ilah alongwith Allah? Nay, most of them know not
Who made the earth a stopping place and made rivers in the midst and made firm mountains for it and made between the two sees that which hinders? Is there a god besides God? Nay! But most of them know not!
Who has made the earth firm on which to live? [Who has] made the rivers in its midst and set firm mountains on it? [Who has] made a separation between the two bodies of flowing water? A god besides Allah? No, but most of them do not know.
Just think who has made the earth a place for your residence, caused in it the rivers to flow, set mountains upon it and placed a barrier between the two seas? Is there another god besides Allah? Nay, most of them have no knowledge
Who is it Who has made the earth a place of resort, and has caused rivers to flow in its midst, and has placed upon it firm mountains, and has placed a barrier between two masses of water? Is there any god associated with Allah (in these tasks)? Nay; but most of them do not know
Or, Who made the earth a resting-place, and made in it rivers, and raised on it mountains, and placed between the two seas a barrier? Is there a god with Allah? Nay, most of them know not
Who is it, Who has made the earth a place for staying, and made rivers in the passages therein, and made mountains on it, and made a barrier between the two seas? Is there a god with Allah? No, the majority of them does not know.
Is there any god worthy of worship besides Allah — Allah Who it is that has made the earth stable, and has caused rivers to flow in its ravines, and has set mountains upon it, and has placed a barrier between the two seas ? Nay, most of them know not
Or, Who made the earth a dwelling place and made rivers amid it and made for it huge mountains and put a barrier between the two seas (of salt and sweet waters)? Is there any (other) God besides Allah? But most of these (disbelievers) do not have knowledge
The One who made the Earth a habitat, and He made in it rivers and He made for it stabilizers, and He made between the two seas a barrier. Is there a god with God No. But most of them do not know
The One who made the earth a habitat, and He made in it rivers and He made for it stabilizers, and He made between the two seas a barrier. Is there a god with God? No. But most of them do not know
The One who made the earth a habitat, and He made in it rivers and He made for it stabilizers, and He made between the two seas a partition. Is there a god with God? No. But most of them do not know.
Or Who made/created the earth/Planet Earth (as) a settlement/establishment , and made/created in between and around it rivers/waterways, and made/created for it anchors/mountains , and made/created between the two large bodies of water/seas a barrier/hindrance , is a god with God? But most of them do not know
Nay - who is it that has made the earth a fitting abode [for living things], and has caused running waters [to flow] in its midst, and has set upon it mountains firm, and has placed a barrier between the two great bodies of water? Could there be any divine power besides God? Nay, most of those [who think so] do not know [what they are saying]
Is not He (Most Charitable) Who made the earth a residence, and made amidst it rivers, and made for it anchorages, (i.e., firm mountains) and made a partition between the two seas? Is there a god with Allah? No indeed, (but) most of them do not know
Is not He (best) Who made the earth a fixed abode, and placed rivers in the folds thereof, and placed firm hills therein, and hath set a barrier between the two seas? Is there any Allah beside Allah? Nay, but most of them know not
"(Are the idols worthier or) the One who has made the earth a resting place, the rivers flow from its valleys, the mountains as anchors and a barrier between the two seas? Is there any lord besides God? In fact, most people do not know
Or the One who made the earth a place to settle and made rivers amidst it and made mountains for (making) it (firm), and made a barrier between two seas? Is there any god along with Allah? No, but most of them do not have knowledge
Is not He (better than the mythological deities)? He is the One who has made the earth a stable place where He placed rivers in its midst, appointed for it firm hills and set up a barrier between the two seas (i.e. between the salty and the sweet water). What! Is there any god other than Allâh? Nay! But most of them they do lack knowledge (of Allâh's Power & Glory).
Isn´t it He who made the earth a stable place, ran rivers across its surface, caused immovable mountains to rise high and laid a barrier between the two seas? Are there gods besides Allah? Of course not! Most of them do not know
Is not He (better than the fabled gods)? For He is the One Who has made the earth a stable place where He placed rivers in its midst, appointed for it firm hills and set up a barrier between the two seas. What! Is there any god other than Allâh? Nay! But most of them don't have sufficient knowledge (of Allâh's power & glory).
Who was He Who set the earth at Creation in the order of a settled habitation** where you established your abode and He permeated into it rivers and placed in it stays –mountains*- in a certain setting, fixed as with an anchor, and installed a natural barrier*** between the two waters -the fresh and the salt-! Was it another Ilah with the Almighty Allah! The truth is that most of them are ignorant of the facts
Who is it Who made the Earth a place for you to live, made rivers to flow in it, made mountains, and set a barrier between the two seas? Is there another god along with Allah? No, most of them are ignorant
Or ˹ask them,˺ “Who made the earth a place of settlement, caused rivers to flow through it, placed firm mountains upon it, and set a barrier between ˹fresh and salt˺ bodies of water? Was it another god besides Allah?” Absolutely not! But most of them do not know.”
Or who made the earth firm and made rivers run through it and made stabilisers for it and placed a barrier between the two bodies of water? Is there a god with Allah? But most of them don´t know.
He who has established the earth and watered it with running rivers; who has set mountains upon it and placed a barrier between the two seas?¹ Another god besides God? Indeed, the greater part of them have no knowledge
Who is the One who made the earth habitable, caused rivers to run through it, placed on it mountains, and created a barrier between the two waters? Is it another god with GOD? Indeed, most of them do not know.
Is He [not best] who made the earth a stable ground, and placed rivers within it, and set mountains firmly on it, and placed a barrier between the two seas? Is there a god with God? [No], but most of them do not know.
Is He [not best] who made the Earth a stable ground, and placed rivers within it, and set mountains firmly on it, and placed a barrier between the two seas? Is there a god with God? [No], but most of them do not know.
Or, who set up the earth as a settlement, and set up through it, rivers, and set up for it stabilizing mountains, and set up between the two seas a barrier? Is there a god with Allah? Nay, but most of them are not knowing.
Or Who made the earth a resting place, and made in it rivers, and placed firm mountains therein, and placed between the two seas a barrier. Is there any god with Allah? Nay! Most of them do not know
Or, who is it that made the earth a stable abode and caused rivers to run in its midst, and has set upon it firm mountains, and has placed a barrier between the two great bodies of water? Could there he any deity alongside God? Nay, most of them are devoid of knowledge.
Nay, who is it that has made the earth habitable, and caused rivers to run through it, and has set upon it firm mountains, and has set a barrier between two great bodies of water - any god beside Allah? (25:53). Nay, most of them do not use their knowledge
Or, Who made the earth a restingplace, and made in it rivers, and raised on it mountains and placed between the two seas a barrier. Is there a god with Allah? Nay! most of them do not know
Or, Who made the earth a place of rest, and placed rivers in its midst, and placed upon it firm mountains, and put a barrier between the two waters? Is there a god with ALLAH? Nay, most of them know not
He, Who made the earth a dwelling place, and made rivers to run through it, and made firm mountains for it, and made between the two seas a barrier? Is there a god alongside God? Nay, but most of them know not
"Is it not He, Who has made the earth strong to live on; Made rivers in its middle; Set mountains firmly upon it; And made a separating boundary between the two expanses of flowing water? (Is there another) god with Allah?" — No! Most of them do not know
Who made the earth a stable home, set rivers through it, placed firm mountains, and created a barrier between the two seas? Is there a god along with God? Yet, most of them lack knowledge.
Or, who made the earth habitable, and made rivers flow through it, and set mountains on it, and placed a partition between the two seas? Is there another god with God? But most of them do not know
Is He [not best] who made the earth a stable ground and placed within it rivers and made for it firmly set mountains and placed between the two seas a barrier? Is there a deity with Allah ? [No], but most of them do not know
Or who made the earth settled, and placed amongst it rivers; and placed upon it firm mountains; and placed between the two seas a barrier; is there a god with God? Nay, most of them do not know.
Or, Who has made the earth firm to live in; made rivers in its midst; set thereon mountains immovable; and made a separating bar between the two bodies of flowing water? (can there be another) god besides God? Nay, most of them know not
Or, Who has made the earth firm to live in; made rivers in its midst; set thereon mountains immovable; and made a separating bar between the two bodies of flowing water? (can there be another) god besides Allah? Nay, most of them know not
أَمَّن یُجِیبُ ٱلۡمُضۡطَرَّ إِذَا دَعَاهُ وَیَكۡشِفُ ٱلسُّوۤءَ وَیَجۡعَلُكُمۡ خُلَفَاۤءَ ٱلۡأَرۡضِۗ أَءِلَـٰهࣱ مَّعَ ٱللَّهِۚ قَلِیلࣰا مَّا تَذَكَّرُونَ ٦٢
Who is it that answers the distressed when they call upon Him? Who removes their suffering? Who makes you successors in the earth? Is it another god beside God? Little notice you take
Is not He Who responds to the distressed one when one calls Him, Who removes the evil, and makes you inheritors of the earth (generations after generations)? Is there any one worthy of worship besides Allah? Little is that you remember
Is not he best Who answereth the distressed when he calleth unto Him and removeth the evil, and hath made you the successors in the earth? Is there any god along with Allah? Little ye reflect
Who hears the cry of the anguished (soul) when it calls to Him, and relieves its suffering? And who made you trustees on the earth? Is there any other god along with God? How little it is that you reflect
Or is the one better, to whom you pray when you are feeling down and who saves you from your suffering and appoints you vicegerents on earth? A god besides Allah? How little you recall these facts and how little you think...
He Who responds to the oppressed when they call on Him and removes their distress, and has appointed you as khalifs on the earth. Is there another god besides Allah? How little you pay heed!
Is He who answers the call of the distressed [person] when he invokes Him and removes his distress, and makes you the earth’s successors. . . ? What! Is there a god besides Allah? Little is the admonition that you take
Or He Who answers the helpless one in distress when he prays to Him, and removes the affliction from him, and (Who) has made you (O humankind) vicegerents of the earth (to improve it and rule over it according to God’s commandments)? Is there another deity besides God? How little you reflect
Or Who is it that answers the distressed person when he calls on Him, and removes (his) distress? And Who is it that makes you (the) rulers in the land? Is there any other god with Allah? Little is the heed you take
He who answers the constrained, when he calls unto Him, and removes the evil and appoints you to be successors in the earth. Is there a god with God? Little indeed do you remember
Or who answers the distressed when he prays to Him, and He removes badness and makes you successors (inheritors) on the earth? Is there a god with God? You take little notice.
Who is the One Who answers your prayers when you are absolutely desperate and relieves your suffering? Who has made you superior to the other creatures on earth? is there any other god beside God? What a shame that only a few people reflect about these things
And Who listens to the soul distressed when it calls on Him? And Who relieves its suffering, and makes you inheritors of the earth? Can there be another god besides God? But little it is that you remember
Or who (else then) is the one who responds to someone in need when he calls upon Him and relieves evil and makes you successors on earth? Is there any other god with Allah? Little do you remind yourselves.
He who answers the distressed when he calls upon Him and removes the evil; and makes you successors in the earth; is there a god with God? little is it that ye are mindful
Or He Who answers the prayer of the helpless when he invokes Him and removes the evil, and makes you inheritors of the earth? Is there a God along with Allah?! Very little do they ponder
Lo! He who responds to the one in distress when he calls Him and removes the woe and makes you vicegerents of the earth. Is there a deity with Allah? How little do you remember?
Is not He more worthy who heareth the afflicted, when he calleth upon Him, and taketh off the evil which distressed him; and who hath made you the successors of your forefathers in the earth? Is there any other god who can be equalled with the true God? How few consider these things
He who answers the distressed when he calls upon Him and removes the evil; and has made you Vicegerents (or Successors) in the earth; is there a God besides Allah? Little do they reflect
Who answers the oppressed when he supplicates to Him and removes evil and appoints you as inheritors of the earth, is there a god with Allah? How little you remember
Is not He the more worthy who answereth the oppressed when they cry to him, and taketh off their ills, and maketh you to succeed your sires on the earth? What! a god with God? How few bear these things in mind
Is That One Who responds to the distressed one when he called Him, and removes the evil and makes you settling-successors on the earth — is there any ilah alongwith Allah? Little is that which you remind (yourself or remind the others)
Who answers one who is constrained when he called to Him and He removes the evil and assigns you as vice-regents on the earth? Is there a god besides God? Little is what you recollect!
Who responds to the distressed one when he/she calls upon Him? Who relieves his/her suffering and makes you inheritors of Earth? A god besides Allah? Little you heed [if you think that].
Just think who answers the oppressed person when he cries out to Him and relieves his affliction, and makes you, O mankind, inheritors of the earth? Is there another god besides Allah? How little do you reflect
Who is it Who heeds the prayers of the distressed when he calls out to Him and Who removes his affliction? And who is it Who makes you vicegerents of the earth? Is there any god associated with Allah (in this task)? How little do you reflect
Or, Who answers the distressed one when he calls upon Him and removes the evil, and will make you successors in the earth? Is there a god with Allah? Little is it that you mind
Who is it, Who responds to the distressed when he prays to Him and removes the evil and makes you successors of the earth? Is there a god with Allah? Little is it that you mind.
Is there any god worthy of worship besides Allah — Allah Who it is that responds to the one in distress when that one calls out (prays) to Him and Who removes the distress, and Who has made you His vicegerents on the earth? Seldom do you remember this
Or, Who grants the supplication of the anxiety-stricken caller when he calls upon Him, and Who removes the trouble and makes you successors and inheritors (of the predecessors) in the earth? Is there any (other) God besides Allah? You people accept advice but little
The One who answers the distressed when he calls Him, and He removes the evil, and He makes you successors on Earth. Is there a god with God Little do you remember
The One who answers the distressed when he calls Him, and He removes the evil, and He makes you successors on the earth. Is there a god with God? Little do you remember!
The One who answers the distressed when he calls Him, and He removes the evil, and He makes you successors on the earth. Is there a god with God? Little do you remember!
Or Who answers/replies (to) the compelled/forced if he called him, and He removes/uncovers (relieves) the bad/evil/harm, and He makes/puts you (as) the earth's/Planet Earth's successors and replacers/top leaders, is a god with God? Little (is) what you mention/remember
Nay - who is it that responds to the distressed when he calls out to Him, and who removes the ill [that caused the distress], and has made you inherit the earth? Could there be any divine power besides God? How seldom do you keep this in mind
Is not He (Most Charitable) Who answers the constrained person when he invokes Him, and lifts off odious (happenings) and makes you successors of the earth? Is there a god with Allah? Little is that of which you are mindful
Is not He (best) Who answereth the wronged one when he crieth unto Him and removeth the evil, and hath made you viceroys of the earth? Is there any Allah beside Allah? Little do they reflect
"(Are the idols worthier or) the One who answers the prayers of the distressed ones, removes their hardship, and makes you the successors in the land? Is there any lord besides God? In fact, you take very little heed
Or the One who responds to a helpless person when He prays to Him and removes distress, and who makes you vicegerents of the earth? Is there any god along with Allah? No, but little you heed to advice
Is not He (better than the mythological deities)? He is the One who answers the desperate one when he implores and prays to Him, and who removes the evil (that touches you) and makes you inheritors of the earth. What! Is there any god other than Allâh? Little is that which you remember!
Isn´t it He Who responds to the call of the distressed and alleviates their suffering? Isn´t it He Who lets you inherit the earth? Are there gods besides Allah? You hardly think, or heed
Is not He (better than the fabled gods)? For He is the One Who answers the desperate one when he calls upon Him, and Who removes the evil (that touches you) and makes you inheritors of the earth. What! Is there any god other than Allâh? How little you celebrate His praise and declare His glory.
Who is He who responds to the invocation of the distressed when he invokes His help and sets him free from what caused him misery and exhausted his mind, and Who makes you inherit those who came to this world before you! Is it an Ilah incorporated with Allah! How little indeed you bear Allah in mind
Who answers the distressed when they cry out to Him, removes suffering, and causes you to inherit the land? Is there another god beside Allah? How little do you reflect!
Or ˹ask them,˺ “Who responds to the distressed when they cry to Him, relieving ˹their˺ affliction, and ˹Who˺ makes you successors in the earth? Is it another god besides Allah? Yet you are hardly mindful!”
Or who responds to the distressed when he calls Him and removes the harm and makes you successors on earth? Is there a god with Allah? Little do you reflect.
He who answers the oppressed when they cry out to Him, and relieves their affliction? He who has given you the earth to inherit? Another god besides God? How little you reflect
Who is the One who rescues those who become desperate and call upon Him, relieves adversity, and makes you inheritors of the earth? Is it another god with GOD? Rarely do you take heed.
Is He [not best] Who responds to the desperate when he calls upon Him, and Who removes his distress and makes you successors on earth? Is there a god with God? Little do you remember.
Is He [not best] Who responds to the desperate when he calls upon Him, and Who removes his distress and makes you successors on Earth? Is there a god with God? Little do you remember.
Or, who answers the compelled if he calls Him, and uncovers the badness, and sets up you the earth's successors? Is there a god with Allah? Little is what you are remembering.
Or Who answers the distressed one when he calls on Him and removes the distress, and makes you successors in the earth. Is there any god with Allah? Little it is that you heed
Or, who is it that responds to the one in distress when he calls out to Him, and who removes the ill, and makes you inherit the earth? Could there be any deity alongside God? Little do they reflect!
Nay, who is it that responds to the distressed when he calls out to Him, and removes the distress, and made you mankind inheritors of the earth - any god beside Allah? (24:54-55). How seldom do you keep this in mind
Or, Who answers the distressed one when he calls upon Him and removes the evil, and He will make you successors in the earth. Is there a god with Allah? Little is it that you mind
Or, Who answers the cry of the distressed person when he calls upon HIM, and removes the evil, and makes you successors in the earth? Is there a god with ALLAH? Little is that you reflect
He, Who answers the one in distress when he calls upon Him and removes the evil, and Who makes you vicegerents of the earth? Is there a god alongside God? Little do you reflect
"Is it not He, Who listens to the hurting (soul) when it calls on Him, and Who removes its hurt, and makes you (believers) inheritors of the earth? (Is there another) god besides Allah? Little is the attention you give
Who responds to the distressed when he calls upon Him, alleviates affliction, and makes you inheritors of the earth? Is there a god along with God? Little do you reflect.
Or, who answers the one in need when he prays to Him, and relieves adversity, and makes you successors on earth? Is there another god with God? How hardly you pay attention
Is He [not best] who responds to the desperate one when he calls upon Him and removes evil and makes you inheritors of the earth? Is there a deity with Allah ? Little do you remember
Or who answers the distressed when he calls upon Him and removes the evil; and makes you successors in the earth; is there a god with God? Little is what you remember.
Or, Who listens to the (soul) distressed when it calls on Him, and Who relieves its suffering, and makes you (mankind) inheritors of the earth? (Can there be another) god besides God? Little it is that ye heed
Or, Who listens to the (soul) distressed when it calls on Him, and Who relieves its suffering, and makes you (mankind) inheritors of the earth? (Can there be another) god besides Allah? Little it is that ye heed
أَمَّن یَهۡدِیكُمۡ فِی ظُلُمَـٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِ وَمَن یُرۡسِلُ ٱلرِّیَـٰحَ بُشۡرَۢا بَیۡنَ یَدَیۡ رَحۡمَتِهِۦۤۗ أَءِلَـٰهࣱ مَّعَ ٱللَّهِۚ تَعَـٰلَى ٱللَّهُ عَمَّا یُشۡرِكُونَ ٦٣
Who is it that guides you through the darkness on land and sea? Who sends the winds as heralds of good news before His mercy? Is it another god beside God? God is far above the partners they put beside him
Is not He Who guides you in the darkness of the land, the sea, and Who sends the winds as heralds of glad tidings before His Mercy? Is there any one worthy of worship besides Allah? High exalted is Allah above all that they associate as partners (to Him)!
Is not he best Who guideth you in the darknesses of the land and the sea, and Who sendeth the winds as heralds before His mercy Is there any god along with Allah? Exalted be Allah from all that they associate
Who then really shows you the way in the darkness of the desert and the sea? And who sends breezes bringing news of His benevolence? Is there any other god along with God? He is far too exalted for what they associate with Him
Or the One who guides you (shows you the way to reality) on the land (material world) and in the sea (the world of knowledge – ideas) and who discloses the winds (the Rasuls) as heralds of His grace? A god besides Allah? Exalted is Allah above what they associate with Him.
He Who guides you in the darkness of land and sea and sends out the winds bringing advance news of His mercy. Is there another god besides Allah? May Allah be exalted above what they associate with Him!
Is He who guides you in the darkness of land and sea and who sends the winds as harbingers of His mercy. . . ? What! Is there a god besides Allah? Exalted is Allah above [having] any partners they ascribe [to Him]
Or He Who guides you through the veils of the darkness of land and sea, and Who sends forth the (merciful) winds as a glad tiding in advance of His mercy? Is there another deity besides God? Absolutely exalted is He above all that they associate with Him as partners
Or Who is it that guides you (to the path of salvation) in all kinds of darkness (and vicissitudes) on the land and the sea; and Who is it that sends the winds as heralds of His mercy. Is there any god with Allah (to do such things)? Highly-Exalted is Allah above all the things they associate (with Him)
He who guides you in the shadows of the land and the sea and looses the winds, bearing good tidings before His mercy. Is there a god with God? High exalted be God, above that which they associate
Or who guides you in darkness of the land and the sea and who sends the winds as good news before His mercy? Is there a god with God? God is above what they associate (with Him).
Who is the One Who guides you [by organizing the stars in a nonchaotic order as well as magnetic field of the earth in a predictable order] through the darkness of the land and the sea? Who is the One Who sends you the winds to give you the good news of forthcoming rain [that your life depends upon so much] as a practical proof of His Mercy? Is there any other god beside God? God is much higher in rank than the others (idols, women, wealth, power, etc.) that people worship
And Who guides you through the depths of darkness on land and sea? And Who sends the winds as heralds of good news, going before His mercy? Can there be another god besides God? High is God above what they associate with Him
Or who (else then) is the one who guides youpl through the darkness(es) of the land and the sea, and Who sends the winds as heralds of glad tidings before His mercy? Is there any other god with Allah? Most High is Allah above what they associate.
He who guides you in the darkness, of the land and of the sea; and who sends winds as glad tidings before His mercy; is there a god with God? exalted be God above what they associate with Him
Or He Who shows you the path in the darkness of the land and the sea, and He Who sends the winds before His mercy, heralding glad tidings? Is there a God along with Allah?! Supremacy is to Allah above all that they ascribe as partners
Lo! He who guides you in the darknesses of the land and of the sea and He who sends the winds as bearers of good tidings ahead of His mercy. Is there a deity with Allah? Far exalted is Allah above all that they ascribe as partners to Him.
Is not He more worthy Who directeth you in the dark paths of the land and of the sea; and Who sendeth the winds driving abroad the clouds, as the forerunners of this mercy? Is there any other god who can be equalled with the true God? Far be God from having those partners in his power, which ye associate with Him
He who guides you in the darkness of the land and of the sea; and He who sends winds as heralds of His mercy; is there a God besides Allah? High exalted be Allah above what they associate with Him
Who guides you in the darkness of the land and sea, and sends the winds bearing glad tidings of His Mercy, is there a god with Allah? Exalted is Allah above what they associate
Is not He, who guideth you in the darkness of the land and of the sea, and who sendeth forth the winds as the forerunners of His mercy? What! a god with God? Far from God be what ye join with Him
Is the One Who guides you in the darknesses of the land and the sea, and Who sends the winds as heralds of glad tidings between the two hands (i.e., just prior to) His Mercy (i.e., the rains) — is there any ilah alongwith Allah? Allah became Exalted above all that they associate as partners (to Him)
Who guides you in the shadows of the dry land the sea and Who sends the winds, bearer of good news in advance of His mercy? Is there a god besides God? Exalted is God above partners they ascribe with God.
Who guides you through depths of darkness on land and sea? Who sends the winds as [heralds of] glad tidings ahead of His mercy [of rain]? A god besides Allah? Allah is far above whatever may be associated [with Him].
Just think who guides you in darkness on the land and the sea, and who sends the winds as heralds of good news of His mercy? Is there another god besides Allah? Exalted be Allah above what they associate with Him
Who is it Who guides you through the darkness on land and sea? And Who sends winds as heralds of good tidings ahead of His Mercy? Is there any god associated with Allah (in this task)? Exalted be Allah above whatever they associate with Him in His Divinity
Or, Who guides you in the darkness of the land and the sea, and Who sends the winds as good news before His mercy? Is there a god with Allah? Exalted by Allah above what they associate (with Him)
Who is it, Who guides you in the darkness of the land and the sea, and Who sends the winds as good news before His mercy? Is there a god with Allah? Highly Exalted is Allah above that which they associate as partners (with Him).
Is there any god worthy of worship besides Allah — Allah Who it is that guides you in the midst of the darkness of land and sea, and sends the winds heralding the approach of His mercy (rains)? Exalted is Allah far above what they worship besides Him
Or, Who guides you in the darkness of land and sea and sends winds as good news before (the rain of) His mercy? Is there any (other) God besides Allah? Exalted is Allah, High above (the false gods) which they associate with Him
The One who guides you in the darkness of the land and the sea, and He sends the winds as good news between the hands of His mercy. Is there a god with God God be exalted above what they set up
The One who guides you in the darkness of the land and the sea, and He sends the winds to spread between the hands of His mercy. Is there a god with God? God be exalted above what they set up!
The One who guides you in the darkness of the land and the sea, and He sends the winds to spread between the hands of His mercy. Is there a god with God? God be exalted above what they set up!
Or Who guides you in the shore's/land's and the sea's/ocean's darknesses, and Who sends the winds/breezes (as) a good news, between His mercy's hand. Is a god with God? God (is) high, mighty, exalted and dignified from/on what they share/make partners (with Him)
Nay - who is it that guides you in the midst of the deep darkness of land and sea, and sends forth the winds as a glad tiding of His coming grace? Could there be any divine power besides God? Sublimely exalted is God above anything to which men may ascribe a share in His divinity
Is not He (Most Charitable) Who guides you in the darknesses of the land and the sea and Who sends the winds, bearing good tidings before (Literally: between the two Hands of) His mercy? Is there a god with Allah? Supremely Exalted be Allah above whatever they associate (with Him)
Is not He (best) Who guideth you in the darkness of the land and the sea, He Who sendeth the winds as heralds of His mercy? Is there any Allah beside Allah? High Exalted be Allah from all that they ascribe as partner (unto Him)
"(Are the idols worthier or) the One who guides you in the darkness of the land and sea and sends the winds bearing the glad news of His mercy? Is there any lord besides God? God is too exalted to be considered equal to anything else
Or the One who guides you in depths of darkness on land and sea, and who sends the winds bearing good news before His mercy? Is there any god along with Allah? Allah is far higher than the partners they ascribe to Him
Is not He (better than the mythological deities)? He is the One who leads you out of the veils of darkness of the land and the sea, and who sends the winds a herald of joyful news before His (divine) clemency. What! Is there any god other than Allâh? Highly Exalted is Allâh above all that which they associate with Him as partners.
Isn´t it He Who (guides and) shows you the way in the land and the sea, even when it is dark. The One Who sends winds heralding the good news of His mercy? Are there gods besides Allah? Exalted is Allah, far above all those they ascribe as His partners
Is not He (better than the fabled gods)? For He is the One Who leads you out of the veils of darkness of the land and the sea, and Who sends the winds as a herald of glad tidings before His Mercy. What! Is there any god other than Allâh? Highly Exalted is Allâh above all that which they associate with Him as partners.
Who is He who guides you in the darkness on land and at sea and Who sends the wind as a forerunner of His mercy heralding a joyful event! Is it an Ilah sharing the Omnipotence and Authority of Allah! Glory be to Him and extolled are His glorious attributes. He is infinitely far beyond all those they incorporate with Him
Who is it Who guides you through the darkness on land and sea; and Who is it Who sends winds heralding glad tidings of His kindness in the form of rain? Is there another god beside Allah? Allah is far exalted above anything they associate as partners with Him
Or ˹ask them,˺ “Who guides you in the darkness of the land and sea, and sends the winds ushering in His mercy? Is it another god besides Allah? Exalted is Allah above what they associate ˹with Him˺!
Or who guides you in the darkness on land and on sea and who sends the wind as a bringer of good news before His mercy? Is there a god with Allah? Exalted is Allah above what they assign as partners.
He who guides you in the darkness of land and sea, and sends the winds as harbingers of His mercy? Another god besides God? Exalted be He above their idols
Who is the One who guides you in the darkness of land and sea? Who is the One who sends the winds with good news, signaling His mercy? Is it another god with GOD? Most exalted is GOD, above having any partner.
Is He [not best] Who guides you through the darkness of land and sea and who sends the winds, bringing advance news of His mercy? Is there a god with God? Exalted is God above whatever they associate with Him.
Is He [not best] Who guides you through the darkness of land and sea and who sends the winds, bringing advance news of His mercy? Is there a god with God? Exalted is God above whatever they associate with Him.
Or, who guides you in the land darkness and the sea, and who sends the winds as preach (Good tidings) between His merciful hands? Is there a god with Allah? Exalted is Allah, above what they associate.
Or Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings of His Mercy? Is there any god with Allah? Exalted High is Allah above what they associate (with Him)
Or, who is it that guides you in the midst of the deep darkness of land and sea, and sends forth the winds as heralds of His forthcoming grace? Could there be any deity alongside God? Sublimely exalted is God above anything they associate with Him.
Nay, who is it that shows you the way in the darkness of land and sea, and sends forth the winds as heralds of His Grace - any god beside Allah? Sublime, Exalted is Allah from all that they associate with Him
Or, Who guides you in utter darkness of the land and the sea, and Who sends the winds as good news before His mercy. Is there a god with Allah? Exalted by Allah above what they associate (with Him)
Or, Who guides you in the depths of darkness on land and sea, and Who sends the winds as glad tidings before HIS mercy? Is there a god with ALLAH? Exalted is ALLAH above what they associate with HIM
He, Who guides you in the darkness of land and sea, and sends the winds as glad tidings ahead of His Mercy? Is there a god alongside God? Exalted is God above the partners they ascribe
"Is it not He, Who guides you in middle of the depths of darkness on land and sea, and Who sends the winds as (the blowing) Signs of the good news, which come before His Mercy? (Is there another) god with Allah? Allah is High above what they associate with Him
Who guides you through the darkness on land and sea, and sends winds heralding His mercy? Is there a god along with God? God is far beyond what they associate.
Or, who guides you through the darkness of land and sea, and who sends the winds as heralds of His mercy? Is there another god with God? Most exalted is God, above what they associate
Is He [not best] who guides you through the darknesses of the land and sea and who sends the winds as good tidings before His mercy? Is there a deity with Allah ? High is Allah above whatever they associate with Him
Or who guides you in the darkness, of the land and the sea; and who sends the winds as glad tidings before His mercy; is there a god with God? High is God from what they associate.
Or, Who guides you through the depths of darkness on land and sea, and Who sends the winds as heralds of glad tidings, going before His Mercy? (Can there be another) god besides God?- High is God above what they associate with Him
Or, Who guides you through the depths of darkness on land and sea, and Who sends the winds as heralds of glad tidings, going before His Mercy? (Can there be another) god besides Allah?- High is Allah above what they associate with Him
أَمَّن یَبۡدَؤُا۟ ٱلۡخَلۡقَ ثُمَّ یُعِیدُهُۥ وَمَن یَرۡزُقُكُم مِّنَ ٱلسَّمَاۤءِ وَٱلۡأَرۡضِۗ أَءِلَـٰهࣱ مَّعَ ٱللَّهِۚ قُلۡ هَاتُوا۟ بُرۡهَـٰنَكُمۡ إِن كُنتُمۡ صَـٰدِقِینَ ٦٤
Who is it that creates life and reproduces it? Who is it that gives you provision from the heavens and earth? Is it another god beside God?’ Say, ‘Show me your evidence then, if what you say is true.’
Is not He Who originates creation, then repeats it, and Who provides you from heaven and earth? Is there any one worthy of worship besides Allah? Say: “Bring your proofs if you are truthful.”
Is not he best Who originateth creation, and shall thereafter restoreth it, and Who provideth for you from the heaven and the earth? IS there any godl along with Allah? Say thou: bring your proof, if ye are truth-tellers
Who creates first then reverts it? And who gives you provision from the heavens and the earth? Is there any other god along with God? Tell them: "Bring your proof, if you are truthful."
Or the One who manifests the creatures and then returns them (to their initial state) and nourishes you with sustenance from the sky and earth? A god besides Allah? Say, “Bring your definite proof then, if you are of the truthful.”
He Who originates creation and then regenerates it and provides for you from out of heaven and earth. Is there another god besides Allah? Say: ´Bring your proof if you are being truthful.´
Is He who originates the creation, then He will bring it back, and who provides for you from the sky and the earth. . . ? What! Is there a god besides Allah? Say, ‘Produce your evidence, should you be truthful.’
Or He Who originates creation in the first instance and then reproduces it, and Who provides you from the heaven and the earth? Is there another deity besides God? Say: "Produce your evidence, if you are truthful!"
Or Who is it that originates the creation then keeps on repeating and reproducing it, and Who is it that provides for your sustenance (both physical and spiritual) from the heaven and the earth? Is there any other god with Allah (capable of being a partner with Him in all these works)? Say, `Bring forward your proof (in support of your polytheistic beliefs) if you are truthful (in what you claim).
Who originates creation, then brings it back again, and provides you out of heaven and earth. Is there a god with God? Say: 'Produce your proof, if you speak truly.
Or who has started the creation then brings it back and provides for you from the sky and the earth? Is there a god with God? Say: “Bring your proof if you are truthful.”
Who is the One Who initiates the creation at first place and then makes the reproduction of life possible? Who is the One Who sends your means of living from the sky as well as from the earth? Is there any other god beside God? If so, bring your proof or explain it by an argument to show your sincerity in your belief
And Who originates creation, then repeats it, and Who gives you sustenance from heaven and earth? Can there be another god besides God? Say, “Bring forward your argument if you are telling the truth.
Or who (else then) is the one who originates creation and then restores it, and Who provides for youpl from the sky and the land? Is there any other god with Allah? Saysg, “Produce yourpl proof, if you are truthful.”
He who began the creation and then will make it return again; and who provides you from the heaven and the earth; is there a god with God? so bring your proofs if ye do speak the truth
Or He Who initiates the creation, then will create it again, and He Who provides you sustenance from the skies and the earth? Is there a God along with Allah?! Proclaim, “Bring your proof, if you are truthful!”
Lo! He who starts the creation and then repeats it and He who provides you sustenance from the heaven and from the earth. Is there a deity with Allah? Say, “Bring your proof if you are indeed truthful.”
Is not He more worthy, Who produceth a creature, and after it hath been dead restoreth it to life; and Who giveth you food from heaven and earth? Is there any other god with the true God, who doth this? Say, produce your proof thereof, if ye speak truth
He who began the creation and then reproduces it; and who provides for you from the heaven and the earth; is there any God besides Allah? Bring your proofs if you are truthful
Who originates creation, then brings it back again, who gives you sustenance from the heaven and the earth, is there a god with Allah? Say: 'Bring us your proof if you are among the truthful!
Is not He, who created a Being, then reneweth it, and who supplieth you out of the Heaven and the Earth? What! a god with God? SAY: Bring forth your proofs if you speak the truth
Is the One Who originates creation and shall thereafter repeat it; and Who provides provisions to you from the heavens as well as the earth — is there any ilah alongwith Allah? Say (to the polytheists): “Bring your proof if you are truthfull.”
Who begins creation, again, will cause it to return and Who provides you from the heaven and the earth. Is there a god besides God? Say: Prepare your proof if you had been ones who are sincere!
Who originates creation and then continues it? Who provides for you from the skies and Earth? A god besides Allah? Say, “Produce your evidence if you are telling the truth.”
Just think who originates creation and then repeats its production, and who gives you sustenance from the heavens and the earth? Is there another god besides Allah? Say: "Show us your proof if you are telling the truth!"
Who is it Who creates in the first instance and then repeats it? Who is it Who provides you with sustenance from the heavens and the earth? Is there any god associated with Allah (in these tasks)? Say: "Bring forth your evidence, if you are truthful."
Or, Who originates the creation, then reproduces it, and Who gives you sustenance from the heaven and the earth? Is there a god with Allah? Say: Bring your proof, if you are truthful
Who is it, Who begins the creation then gets it reproduced, and Who provides you from the sky and the earth? Is there a god with Allah? Say, “Bring your proof if you are truthful.”
Is there any god worthy of worship besides Allah — Allah Who it is that initiates creation in the first instance — and then recreates it — and provides you with means of sustenance from the heavens and the earth? Say, "Produce your evidence — if what you claim is true!"
Well, Who originates creation and shall repeat the same (process of creation), and Who grants you sustenance from the heavens and the earth? Is there any (other) God besides Allah? Say: ‘(O polytheists,) bring your proof if you are truthful.
The One who initiates the creation then He returns it, and He provides for you from the sky and the land. Is there a god with God Say: "Bring your proof if you are being truthful."
The One who initiates the creation then He returns it, and He provides for you from the sky and the land. Is there a god with God? Say: "Bring your proof if you are being truthful."
The One who initiates the creation then He returns it, and He provides for you from the sky and the land. Is there a god with God? Say: "Bring your proof if you are being truthful."
Or Who creates/initiates the creation then He repeats it , and Who provides for you from the sky/space, and the earth/Planet Earth, is a god with God? Say: "Bring your proof/evidence , if you were truthful."
Nay - who is it that creates [all life] in the first instance, and then brings it forth anew? And who is it that provides you with sustenance out of heaven and earth? Could there be any divine power besides God? Say: “[If you think so,] produce your evidence - if you truly believe in your claim!”
Is not He (Most Charitable) Who begins creation, (and) thereafter He brings it back again, and Who provides you from the heaven and the earth? Is there a god with Allah? Say, "Offer your proof, in case you are sincere."
Is not He (best) Who produceth creation, then reproduceth it, and Who provideth for you from the heaven and the earth? Is there any Allah beside Allah? Say: Bring your proof, if ye are truthful
"(Are the idols worthier or) the One who began the creation and who will turn it back, who gives you sustenance from the heavens and the earth? Is there any lord besides God? Say, "Bring your proof if what you say is true."
Or the One who originated creation, then will reproduce it, and who gives you provision from the sky and the earth? Is there any god along with Allah? Say, .Bring your proof if you are true
Is not He (better than the mythological deities)? He is the One Who originates the creation, then repeats it, and who supplies you with provision from the heaven and earth. What! Is there any god other than Allâh? (O’ ‘Muhammad’), say (unto them): “"Bring forth your clear evidence, if you are truthful."
Isn´t it He Who launched the creation (the first time)? Then, He will do it all over again! Isn´t it He Who (attends to your needs and) provides from the earth (below) and from the sky (above)? Are there gods besides Allah? Say, "Present your proof, if you are truthful!"
Is not He (better than the fabled gods)? For He is the One Who originates the creation, then repeats it, and Who supplies you with provision from the heaven and earth. What! Is there any god other than Allâh? Say: "Bring forth your decisive evidence if you are truthful".
And Who is he Who starts creation and repeats it and creates and recreates who provides you with your livelihood from heaven above you and from the earth below you! Is it another god with Allah! If so then produce your evidence if indeed you're declaring the truth
Who sets in motion the process of creation, then returns it to its former state; and Who provides for you from the Earth and sky? Is there another god beside Allah? Say: “Fetch your proof, if you are telling the truth.”
Or ˹ask them,˺ “Who originates the creation then resurrects it, and gives you provisions from the heavens and the earth? Is it another god besides Allah?” Say, ˹O Prophet,˺ “Show ˹me˺ your proof, if what you say is true.”
Or who originates the creation then repeats it and who provides from you from the sky and the earth? Is there a god with Allah? Say: bring your proof if you are truthful.
He who brought the Creation into being and will then restore it; who gives you sustenance from heaven and earth? Another god besides God? Say: ‘Give us your proof, if what you say be true!‘
Who is the One who initiates the creation, then repeats it? Who is the One who provides for you from the heaven and the earth? Is it another god with GOD? Say, "Show me your proof, if you are truthful."
Is He [not best] Who begins creation and then repeats it, and Who provides for you from the heaven and the earth? Is there a god with God? Say, "Show me your evidence, if you are truthful."
Is He [not best] Who begins creation and then repeats it, and Who provides for you from heaven and Earth? Is there a god with God? Say, “Show me your evidence, if you are truthful.”
Or, who starts the creation, then repeats it, and who provides you livelihood from the sky and the earth? Is there a god with Allah? Say, “Bring your evidence, if you are truthful.”
Or, Who originates the creation, then reproduces it, and Who gives you sustenance from the heaven and the earth? Is there any god with Allah? Say: �Bring your proof if you are truthful�
Or, who is it that creates all life in the first instance, and then brings it forth anew? And who is it that provides you with sustenance out of heaven and earth? Could there be any deity alongside God?' Say: “Produce your proof, if you are truthful.'
Nay, who is it that initiates creation, then reproduces it? And who is that provides for you from the heaven and the earth - any god beside Allah? Say, "If you think so bring your evidence if you are men of truth." (23:117)
Or, Who originates the creation, then reproduces it and Who gives you sustenance from the heaven and the earth. Is there a god With Allah? Say: Bring your proof if you are truthful
Or, Who originates creation, and then repeats it and Who provides for you from the heaven and the earth? Is there a god with ALLAH? Say, `Bring forward your proof if you are truthful.
He, Who brings creation into being, then brings it back, and Who provides for you from Heaven and the earth? Is there a god alongside God? Say, “Bring your proof, if you are truthful.
"Is it not He, Who originates Creation, then repeats it, and Who gives you the means to live from heaven and earth? (Is there another) god with Allah?"— Say: "Bring up your reasons, if you tell the truth!"
Who initiates the creation, repeats it, and provides for you from the sky and the earth? Is there a god along with God? Say, “Present your evidence, if you are truthful.”
Or, who originates the creation and then repeats it, and who gives you livelihood from the sky and the earth? Is there another god with God? Say, 'Produce your evidence, if you are truthful.'
Is He [not best] who begins creation and then repeats it and who provides for you from the heaven and earth? Is there a deity with Allah ? Say, "Produce your proof, if you should be truthful."
Or who began the creation then repeats it; and who provides you from the heaven and the earth; is there a god with God? Say: 'Bring your proofs if you are truthful.'
Or, Who originates creation, then repeats it, and who gives you sustenance from heaven and earth? (Can there be another) god besides God? Say, "Bring forth your argument, if ye are telling the truth!"
Or, Who originates creation, then repeats it, and who gives you sustenance from heaven and earth? (Can there be another) god besides Allah? Say, "Bring forth your argument, if ye are telling the truth!"
قُل لَّا یَعۡلَمُ مَن فِی ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ ٱلۡغَیۡبَ إِلَّا ٱللَّهُۚ وَمَا یَشۡعُرُونَ أَیَّانَ یُبۡعَثُونَ ٦٥
Say, ‘No one in the heavens or on earth knows the unseen except God.’ They do not know when they will be raised from the dead
Say: “No one in the heavens and the earth has the knowledge of the unseen except Allah, nor can they perceive when they shall be resurrected.”
Say thou: none in the heavens and the earth knoweth the Unseen save Allah; nor can they perceive when they will be raised
Say: "No one in the heavens and the earth has knowledge of the unknown except God, nor can they know when they will be raised again
Say, “No one in the heavens and the earth knows the unknown besides Allah... And they are not aware of when they will be gathered!”
Say: ´No one in the heavens and the earth knows the Unseen except Allah.´ They are not aware of when they will be raised.
Say, ‘No one in the heavens or the earth knows the Unseen except Allah, and they are not aware when they will be resurrected.’
Say: "None in the heavens and on the earth knows the Unseen (all that lies in the hidden realms and beyond any created being’s perception), but only God knows it. Neither do they (or their false deities) know when (the world will be destroyed and) they will be raised to life (after their death)."
Say, `There is no one in the heavens and the earth who knows the hidden realities save Allah. And they (- the disbelievers) do not perceive when they will be raised up (to life again after death).
Say: 'None knows the Unseen in the heavens and earth except God. And they are not aware when they shall be raised
Say: “No one in the skies and on the earth knows the unseen except God, and they do not realize when they will be raised.”
[O' Muhammad] Say: “None but God has knowledge about unknown territories; they do not [even] know when they will be raised [for the judgment.]”
Say, none in outer-space nor on earth, except God, knows what is hidden, nor can they know when they will be raised up
Saysg, “No one in the heavens or the earth knows what is hidden except Allah.” For they are unaware of when they will be resurrected;
Say, 'None in the heavens or the earth know the unseen save only God; but they perceive not when they shall be raised!'
Say (O dear Prophet Mohammed - peace and blessings be upon him), “None in the heavens and the earth know the hidden by themselves, except Allah; and they do not know when they will be raised.”
Say, “No one in the heavens and in the earth knows the unseen except Allah. And they are not aware of when they will be resurrected.”
Say, none either in heaven or earth knoweth that which is hidden, besides God: Neither do they understand when they shall be raised
Say, "None in the heavens or the earth knows the unseen save only Allah; and they perceive not when they shall be raised!"
Say: 'None in the heavens or the earth knows the Unseen except Allah, and they are not aware when they shall be resurrected.
SAY: None either in the Heavens or in the Earth knoweth the unseen but God. And they know not When they shall be raised
Say: “Does not know, whosoever is in the heavens and the earth — al-ghaib except Allah; and they perceive not when they shall be resurrected.”
Say: None knows who is in the heavens and the earth, nor the unseen but God. Nor are they aware when they will be raised up.
Say, “No one of Heaven or Earth, other than Allah, knows what is hidden, and neither can anyone else perceive when all shall be resurrected.”
Say: No one in the heavens or in the earth has the knowledge of the unseen except Allah and their gods do not know when they shall be raised to life again
Say: "None in the heavens or on the earth has knowledge of the Unseen save Allah. They do not know when they will be raised to life."
Say: No one in the heavens and the earth knows the unseen but Allah; and they know not when they will be raised
. Say, “No one in the skies and the earth knows the unseen except Allah, and they do not perceive when they will be raised.”
Say, "None in the heavens or on earth knows the Unseen save Allah!" And they know not when they shall be raised from the dead
Say: ‘Those who are in the heavens and the earth do not have the knowledge of the unseen (by themselves) except Allah (Who is Self-Knowing), nor do they know when they will be raised up (alive again).
Say: "None in the heavens or the Earth know the unseen except God. And they do not perceive when they will be resurrected."
Say: "None in the heavens or the earth know the unseen except God. And they do not perceive when they will be resurrected."
Say: "None in the heavens or the earth know the unseen except God. And they do not perceive when they will be resurrected."
Say: "Who (is) in the skies/space and the earth/Planet Earth does not know the hidden/unseen except God, and they do not feel/sense/know when they are being resurrected/revived
Say: “None in the heavens or on earth knows the hidden reality [of anything that exists: none knows it] save God.” And neither can they [who are living] perceive when they shall be raised from the dead
Say, "None knows the Unseen in the heavens and the earth except Allah." And in no way are they aware whence they will be made to rise again
Say (O Muhammad): None in the heavens and the earth knoweth the Unseen save Allah; and they know not when they will be raised (again)
(Muhammad) say, "No one in the heavens or the earth knows the unseen except God, and no one knows when they will be resurrected
Say, .No one in the heavens and the earth has the knowledge of the Unseen except Allah. And they do not know when they will be raised again
(O’ ‘Muhammad’), say: "No one in the heaven or on the earth does (really) know the (secrets of) unseen except Allâh, neither do they perceive when they will be resurrected."
Say, "Absolutely no one in the heavens and on the earth knows the divine secrets, except Allah! Nobody has any idea when he (and everybody else) will be brought back to life!"
Say: "No one in the heavens or on the earth does (really) know the (secrets of) unseen except Allâh, neither do they perceive when they will be resurrected."
Say to them O Muhammad: "No one ever knows the hidden, the unknown and the unseen nor what the future holds in the heavens and on earth but Allah alone and never do they know when they shall be resurrected to face judgement
Say: “No one in the Heavens or on Earth has knowledge of the unseen except Allah; nor do they have any knowledge of when they will be resurrected.”
Say, ˹O Prophet,˺ “None in the heavens and the earth has knowledge of the unseen except Allah. Nor do they know when they will be resurrected.
Say: nobody in the heavens and the earth knows the unseen except Allah and they have no idea when they will be raised.
Say: ‘No one in the heavens or on earth has knowledge of what is hidden except God. Nor shall they ever know when they will be raised to life.‘
Say, "No one in the heavens and the earth knows the future except GOD. They do not even perceive how or when they will be resurrected."
Say, "None in the heavens and earth knows what lies beyond our senses except God, and they do not know when they will be resurrected."
Say, “None in the heavens and Earth knows what lies beyond our senses except God, and they do not know when they will be resurrected.”
Say, “Whoever is in the skies and the earth does not know the unseen except Allah; and they are unaware whenever they will be raised.”
Say: No one in the heavens and the earth knows the Unseen save Allah and they do not know when they shall, be raised�
Say: “None in the heavens or earth knows what is hidden except God. Nor can they ever perceive when they shall be raised from the dead.'
Say, "None in the heavens and the earth knows the Unseen - none whatsoever but Allah. Nor do they perceive when they will be raised." (16:22)
Say: No one in the heavens and the earth knows the unseen but Allah; and they do not know when they shall be raised
Say, `None in the heavens and the earth knows the unseen save ALLAH; and they do not know when they will be raised up.
Say, “None in the heavens or on the earth know the Unseen, save God. And they are not aware of when they will be resurrected.
Say: "No one in the heavens or on earth, except Allah, knows what is the unseen:" Nor can they foresee when they shall be raised up (for Judgment)
Say, “No one in the heavens and the earth knows the unseen, except God, and they don’t perceive when they will be resurrected.”
Say, 'No one in the heavens or on earth knows the future except God; and they do not perceive when they will be resurrected.'
Say, "None in the heavens and earth knows the unseen except Allah , and they do not perceive when they will be resurrected."
Say, 'None in the heavens or the earth know the unseen except God; and they do not perceive when they shall be raised.'
Say: None in the heavens or on earth, except God, knows what is hidden: nor can they perceive when they shall be raised up (for Judgment)
Say: None in the heavens or on earth, except Allah, knows what is hidden: nor can they perceive when they shall be raised up (for Judgment)
بَلِ ٱدَّ ٰرَكَ عِلۡمُهُمۡ فِی ٱلۡءَاخِرَةِۚ بَلۡ هُمۡ فِی شَكࣲّ مِّنۡهَاۖ بَلۡ هُم مِّنۡهَا عَمُونَ ٦٦
their knowledge cannot comprehend the Hereafter; they are in doubt about it; they are blind to it
Nay, their knowledge does not reach to the Hereafter. Nay, they are in doubt about it. Nay, they are blind about it.
Aye! their knowledge attaineth not to the Hereafter, Aye! they are in doubt thereof. Aye! thereunto they are blind
Still less do they comprehend the life to come. In fact they are in doubt about it. Still more, they are blind to it."
Whereas they have an accumulation of knowledge about the eternal life to come. No, they are in doubt thereof... No, they are blind to it!
No, their knowledge stops short of the Next World. In fact they have doubts about it. In fact they are blind to it.
Do they comprehend the knowledge of the Hereafter? No, they are in doubt about it. Rather they are blind to it
No, indeed. Their knowledge does not attain to the Hereafter (as they have desired only the worldly life and wasted their faculties of learning in pursuit of worldly knowledge). No, indeed, for (despite being informed about it through Revelation) they remain in doubt about it. No, indeed, for they remain blind to (all the arguments about) it
Nay, (the fact is) their knowledge about the Hereafter has found its limit. Rather they are in doubt about it (- the life after death). Rather they are totally blind to it (- the existence of God Himself)
nay, but their knowledge fails as to the Hereafter; nay, they are in doubt of it; nay, they are blind to it
No, but their knowledge falls short about the Hereafter, rather they are in doubt about it, or they are blind about it.
As a matter of fact, they are confused, doubt and are blind (and totally careless) about Hereafter
Nor can their knowledge comprehend the hereafter. No, they are in doubt. No, they are blind to it
rather, their knowledge has been reached in the Hereafter; rather, they are in doubt about it; rather, they are completely blind to it.
nay, but their knowledge attains to somewhat of the hereafter; nay, but they are in doubt concerning it! nay, but they are blind
Has their knowledge advanced so much as to know the Hereafter? On the contrary, they are in doubt concerning it; in fact they are blind towards it
Nay! Their knowledge will only attain in the hereafter. Nay they are in incredulity about it; nay, they are all blind with regards to it.
However their knowledge attaineth some notion of the life to come: Yet they are in an uncertainty concerning the same; yea, they are blind as to the real curcumstances thereof
Nay, but does their knowledge reach to the Hereafter? Nay, but they are in doubt concerning it. Nay, but they are blind thereto
No, their knowledge fails them as to the Everlasting Life; no, they are in doubt about it, no, they are blind to it
- Yet they have attained to a knowledge of the life to come: - yet are they in doubt about it: - yet are they blind about it
Nay, their knowledge went in vain regarding the Hereafter; nay, they are in doubt about it; nay, they are (rather) blind to it
Nay! Their knowledge of the world to come failed. Nay! They are in uncertainty about it. Nay! They are in the dark about it.
No, (the unbelievers) cannot comprehend the hereafter. In fact, they are in doubt and confusion and are unseeing.
Their knowledge does not grasp the Hereafter; rather they are in doubt about it; nay, they are blind concerning it
Nay, but they have lost their knowledge of the Hereafter. They are steeped in doubt and uncertainty about it: rather they are blind to it
Nay, their knowledge reaches not the Hereafter. Nay, they are in doubt about it. Nay, they are blind to it
No, their knowledge has reached (its limit with regard to its penetration) into the hereafter, no, they are in a doubt regarding it, no, they are blind regarding it. (R 5)
Nay, their knowledge fails them in regard to the Hereafter! Nay, they are in doubt about it. Nay, they are blind to it
The truth is that their knowledge about the Hereafter terminated after reaching (its) limit, but they are just (caught) in doubt about it. Nay, they are blind to its (exact knowledge)
No, they have no knowledge of the Hereafter. No, they are in doubt regarding it. No, they are blind to it
No, they have no knowledge of the Hereafter. No, they are in doubt regarding it. No, they are blind to it
No, they have no knowledge of the Hereafter. No, they are in doubt regarding it. No, they are blind to it.
But their knowledge caught up (with them) in the end (other life) but they are in doubt/suspicion from it, but they are from it blinded/confused
nay, their knowledge of the life to come stops short of the truth: nay, they are [often] in doubt as to its reality: nay, they are blind to it
No indeed, (but) their knowledge has been overtaken (i.e., their knowledge is insignificant) as to the Hereafter; no indeed, they are in doubt of it; no indeed, they are willfully blind to it
Nay, but doth their knowledge reach to the Hereafter? Nay, for they are in doubt concerning it. Nay, for they cannot see it
Their knowledge of the next life is no more than doubts. In fact, they are blind about it
Rather, their knowledge has failed in respect of the Hereafter. Rather, they are in doubt about it. Rather, they are blind to it
Nay, their knowledge fails them as to grasp the 'Hereafter’. But the fact is that they are skeptical about it. The truth is that they are kept blind to it.
The knowledge of the life-to-come has eluded them. In fact, they are skeptical of its occurrence. Rather, they are oblivious of it
Nay, their knowledge fails them as to grasp the Hereafter. But the fact is that they are skeptical about it. The truth is that they are kept blind to it.
No, but their knowledge of the Hereafter has reached a dead-lock giving occasion to uncertainty. No, but their doubt stands as the beacon of the unwise, in fact, their notion of the Hereafter has fallen on the blind spot
Can their knowledge comprehend the Hereafter? On the contrary, they have doubts about it; in fact, they are blind to it
No! Their knowledge of the Hereafter amounts to ignorance. In fact, they are in doubt about it. In truth, they are ˹totally˺ blind to it.
But does their knowledge extend to the hereafter? No, they are in doubt of it. No, they are blind to it.
Have they attained a knowledge of the life to come? By no means! They are in doubt about it and their eyes are sealed
In fact, their knowledge concerning the Hereafter is confused. In fact, they harbor doubts about it. In fact, they are totally heedless thereof.
Rather, their knowledge cannot comprehend the Hereafter. They are in doubt about it; they are in fact blind to it.
Rather, their knowledge cannot comprehend the Hereafter. They are in doubt about it; they are, in fact, blind to it.
Nay, but their knowledge reached its limit (of ignorance) in the Hereafter. Nay, but they are in suspicion of it. Nay, but they are blind from it.
Nay, but their knowledge falls as to the Hereafter; nay, they are in doubt about it; nay they are quite blind unto it
Indeed the total sum of their knowledge stops short of comprehending the hereafter. Nay, they are in doubt of it. Nay, they are blind to it.
Nay, their knowledge of the Hereafter stops short of conviction. Nay, they are in doubt concerning it. Nay, they block their mind in blindness from realizing (the unwavering Law of Requital)
Nay, their knowledge respecting the hereafter is slight and hasty; nay, they are in doubt about it; nay, they are quite blind to i
Nay, their knowledge respecting the Hereafter has reached its limit, rather they are in doubt about it; rather they are blind to it
Nay, but does their knowledge reach to the Hereafter? Nay, but they are in doubt concerning it; indeed, they are blind to it
Even less can their knowledge understand the Hereafter: No! They are in doubt and uncertainty about it; No! They are blind to it
Their understanding of the Hereafter is obscure; they are skeptical about it, and they are blind to it.
In fact, their knowledge of the Hereafter is confused. In fact, they are in doubt about it. In fact, they are blind to it
Rather, their knowledge is arrested concerning the Hereafter. Rather, they are in doubt about it. Rather, they are, concerning it, blind
Nay, their knowledge failed concerning the hereafter; nay, they are in doubt of it. Nay, they are blind to it.
Still less can their knowledge comprehend the Hereafter: Nay, they are in doubt and uncertainty thereanent; nay, they are blind thereunto
Still less can their knowledge comprehend the Hereafter: Nay, they are in doubt and uncertainty thereanent; nay, they are blind thereunto
6
Appeal to Human Nature
وَقَالَ ٱلَّذِینَ كَفَرُوۤا۟ أَءِذَا كُنَّا تُرَ ٰبࣰا وَءَابَاۤؤُنَاۤ أَىِٕنَّا لَمُخۡرَجُونَ ٦٧
So the disbelievers say, ‘What! When we and our forefathers have become dust, shall we be brought back to life again
And those who disbelieve say: “When we and our forefathers have become dust, shall we really be brought forth (again from dead)?
And those who disbelieve say: when we have become dust, we and our fathers, shall we, for sooth, be brought forth
Those who do not believe, say: "When we and our fathers have turned to dust, how shall we be raised again
Those who deny the knowledge of the reality say, “When we and our forefathers have become dust, will we really be brought back?”
Those who are kafir say, ´When we and our fathers are turned to dust will we then be brought forth again?
The faithless say, ‘What! When we and our fathers have become dust shall we indeed be raised [from the dead]
Those who obstinately persist in unbelief say: "What! is it when we have already become dust – is it then that we and our forefathers will be brought forth (to a new life)
And those who disbelieve say, `Is it that when we and our forefathers have been reduced to dust we shall really be brought forth (alive again)
The unbelievers say, 'What, when we are dust, and our fathers, shall we indeed be brought forth
And those who disbelieve say: “Are we brought out when we and our fathers have become dust?
The disbelievers [jokingly] say: “After having turned into the dust, we and our forefathers will be raised.”
The unbelievers say, “What, when we become dust, we and our ancestors, will we really be raised from the dead
And those who denied said, “Can it be that when we have become dust, and our forefathers—can it be that we will really be brought out?
And those who disbelieved said, 'What! when we have become dust and our fathers too, shall we indeed be brought forth
And the disbelievers said, “Will we, when we and our forefathers have turned into dust, be removed again?”
And those who disbelieve said, “What? If we and our fathers had become dust, are we truly going to be brought forth?”
And the unblievers say, when we and our fathers shall have been reduced to dust, shall we be taken forth from the grave
And those who disbelieved say, "What! When we have become dust and (or like) our fathers, shall we indeed be brought forth
The unbelievers say: 'When we and our fathers are turned to dust, shall we be brought forth
And the unbelievers say: "When we and our fathers have been dead shall we be taken forth
And those who have disbelieved said: “What, when we have become dust, and our fathers, shall we indeed, surely be brought out people (from our burial sites)
And those who were ungrateful said: When we had been earth dust like our fathers will we, truly, be ones who are brought out?
The unbelievers say, “What! When we and our ancestors become dust, shall we really be resurrected?
The unbelievers say: "What! When we and our fathers have become dust, shall we really be raised from the dead
The unbelievers say: "When we become dust, we and our forefathers, shall we really be brought out (from our graves)
And those who disbelieve say: When we have become dust and our fathers (too), shall we indeed be brought forth
And those who do not believe say, “What! when we become (part of the) soil and our fathers (too), will we be brought out?
And those that suppress the truth say, "Shall we and our forefathers be truly brought back to life after we have become dust!?"
And the disbelievers say: ‘When we and our fathers become dust (after death), shall we be brought forth (from graves alive)
And those who rejected said: "When we have become dust, as our fathers, shall we be brought out"
And those who rejected said: "When we have become dust, as our fathers, shall we be brought out?"
And those who rejected said: "When we have become dust, as our fathers, shall we be brought out?"
And those who disbelieved said: "Is (it that) if we and our fathers were dust/earth are we brought out (E)?"
And so, they who are bent on denying the truth are saying: “What! After we have become dust - we and our forefathers - shall we [all], forsooth, be brought forth [from the dead]
And the ones who have disbelieved have said, "When we are dust, and our fathers, surely will we indeed be brought out (of the graves)
Yet those who disbelieve say: When we have become dust like our fathers, shall we verily be brought forth (again)
The unbelievers have said, "Shall we and our fathers be brought out of the graves after we become dust
And said those who disbelieved, .Is it that, when we and our fathers become dust,__is it that we shall really be brought forth
Those who excessively indulge in disbelief (in Allâh) say: "What! When we have become dust as well as our forefathers, shall we really be brought forth (again)?
Those who have rejected say, "Will we really come back (to life)? After we and our forefathers have turned into dust?"
Those who voluntarily and consciously refuse to Yield to the Truth say: "What! When we and our forefathers become dust, shall we really be brought forth (again)?
And yet the infidels still say: "Do you mean that after we and our fathers have been reduced to dust, we; can be resurrected!"
The disbelievers say, “How can it be that when we and our forefathers have turned to dust we will be brought back to life?
The disbelievers ask, “When we and our fathers are reduced to dust, will we really be brought forth ˹alive˺?
And those who reject (the truth) say: when we are dust as well as our fathers, are we going to be brought back?
And the unbelievers say: ‘When we and our fathers are turned to dust, shall we be raised to life?
Those who disbelieved said, "After we turn into dust, and also our parents, do we get brought out?
So the unbelievers say, "When we and our fathers become dust, will we then be brought out of the graves?
So the unbelievers say, “When we and our fathers become dust, will we then be brought out of the graves?
And those who are disbelieved said, “Were we, when we become dust, and our parents, will we be driven out.?
And those who disbelieve say: �When we have become dust, and our fathers (too), shall we certainly be brought forth (again)?
The unbelievers say: “What! After we have become dust, we and our forefathers, shall we be brought back [to life)?
And so, they who are bent upon denial say, "What! After we have become dust, and our forefathers, shall we indeed be brought forth again
And those who disbelieve say: What! when we have become dust and our fathers (too), shall we certainly be brought forth
And those who disbelieve say, `What ! when we and our fathers have become dust, shall we indeed be brought forth again
And those who disbelieve say, “What? When we and our fathers are dust, shall we indeed be brought forth
The unbelievers’ say: "What! When we become dust— We and our fathers— Will we truly be raised (from the dead)
Those who disbelieve say, “When we and our ancestors become dust, will we be resurrected?
Those who disbelieve say, 'When we have become dust, and our ancestors, shall we be brought out
And those who disbelieve say, "When we have become dust as well as our forefathers, will we indeed be brought out [of the graves]
And those who disbelieved said, 'When we have become dust and our forefathers, shall we indeed be brought forth?
The Unbelievers say: "What! when we become dust,- we and our fathers,- shall we really be raised (from the dead)
The Unbelievers say: "What! when we become dust,- we and our fathers,- shall we really be raised (from the dead)
لَقَدۡ وُعِدۡنَا هَـٰذَا نَحۡنُ وَءَابَاۤؤُنَا مِن قَبۡلُ إِنۡ هَـٰذَاۤ إِلَّاۤ أَسَـٰطِیرُ ٱلۡأَوَّلِینَ ٦٨
We have heard such promises before, and so did our forefathers. These are just ancient fables.’
Indeed we were promised this to us and our forefathers before. Surely, this is nothing but tales of the ancient people.”
Assuredly we have been promised this aforetime, we and our fathers. Naught is this but fables of the ancients
Indeed we and our fathers had been promised this before. It is nothing but the earlier people's lore."
“Indeed, we and our forefathers have been warned with this before! This is nothing but fables from the past.”
We have been promised this before, we and our fathers. This is nothing but myths and legends of previous peoples.´
Certainly we and our fathers were promised this before. [But] these are just myths of the ancients.’
"We have certainly been threatened with this before, we and our forefathers. This is nothing but fables of the ancients!"
`We have been surely given this promise once before (this) and also our forefathers. But such a thing is nothing but tales of the ancients.
We have been promised this, and our fathers before; this is naught but the fairy-tales of the ancients.
We and our fathers have certainly been promised this in the past. This is only stories of the earlier ones.”
“We are told these [none senses] in the past. These are nothing but mythology type of stories.”
“Indeed we were promised this, as well as our ancestors before us. But these are nothing but tales of the ancient.
Most surely, we were promised this before, we and our forefathers; this is nothing but the legends of the ancients.”
We were promised this, we and our fathers before us, this is nothing but old folks' tales!
“Indeed this promise was given to us, and before us to our forefathers - this is nothing but stories of former people.”
Indeed we were promised this, we and our fathers before but this is nothing except tales of the ancient.
Verily we have been threatened with this, both we and our fathers, heretofore. This is no other than fables of the ancients
"We were promised this, we and our fathers before us, this is nothing but ancient fables."
We were promised this before, and so were our fathers. It is but the fictitious story of the ancients.
Of old have we been promised this, we and our sires of old it is but fables of the ancients."
Truly, indeed we were promised this — we, and our fathers, since before; it is not but writings of the earlier people.”
Certainly, we were promised this, we and our fathers before. Truly, this is nothing but fables of the ancient ones.
“Sure, we and our forefathers were promised this before, but that was nothing but ancient folktales.”
This promise which is made to us was also made to our forefathers before us; these are nothing but the legends of primitive people."
We were told about this and so were our forefathers before us. But these are no more than fairy tales that have been recounted from ancient times."
We have certainly been promised this -- we and our fathers before; these are naught but stories of the ancients
We have been promised this, we and our fathers before, these are nothing but stories of the ancient."
"Verily, we were promised this — we and our forefathers — in the past as well; it is nothing but fables of ancient times!"
In fact, we and, before this, our ancestors (too) have been promised this. These are but stories fabricated by the ancients.
"We have been promised this, both us and our fathers before. This is nothing but tales of the ancients!"
"We have been promised this, both us and our fathers before. This is nothing except fictional tales of old!"
We have been promised this, both us and our fathers before. This is nothing except tales of old!
We had been (E) promised this, we and our fathers from before, that this (is) except the first's/beginners/ myths/baseless stories
Indeed, we were promised this - we and our forefathers - in the past as well; it is nothing but fables of ancient times!”
Indeed, we have already been promised this, we and our fathers earlier. Decidedly this is (nothing) except myths of the earliest (people)."
We were promised this, forsooth, we and our fathers. (All) this is naught but fables of the men of old
It was promised to us and to our fathers before us. It is only ancient legends."
Indeed, it was promised to us and to our fathers even before this. This is nothing but the tales of the ancients
Verily, we have been promised this, we and our forefathers before. This is not more than legends (or myths) of the ancients."
"In the past, too, we were promised this, and so were our forefathers! These are really nothing but the tales of the earlier people."
Verily, we and our forefathers have been promised this before. This is no more than legends of the ancients."
"We" they add, "have been promised that before and so have our fathers; this is indeed nothing but fables of old"
We and our forefathers were promised this before. This is merely a tale of the ancient people.”
We have already been promised this, as well as our forefathers earlier. This is nothing but ancient fables!”
We and our fathers were promised this before, these are only stories of old.
We were promised this once before, we and our fathers. It is but a fable of the ancients.‘
"We have been given the same promise in the past. These are nothing but tales from the past."
We and our forefathers have been promised this before. This is only a legend of an ancient people."
We and our forefathers have been promised this before. This is only a legend of an ancient people.”
We already were promised that before, we and our parents, this is nothing except the formers’ legends.”
Indeed we had been promised this, we and our fathers before (too), (but) these are not but fables of the ancients
We have been promised this before, we and our forefathers! This is nothing but fables of the ancients.'
Indeed we were promised this, and our forefathers. It is nothing but fables of ancient times."
We have certainly been promised this, we and our fathers before; these are naught but stories of the ancient
`We were surely promised this before - we and our fathers; this is nothing but tales of the ancients.
Indeed, we were promised this, we and our fathers, before. This is naught but fables of those of old!
"Indeed, we were promised this— We and our fathers before (us): These are nothing but the stories of the old."
We and our ancestors were promised this before; these are nothing but legends of the ancients.”
We were promised that before, we and our ancestors—these are nothing but legends of the ancients.'
We have been promised this, we and our forefathers, before. This is not but legends of the former peoples."
Certainly, we were promised this, we and our forefathers before, this is not except legends of the former people.'
"It is true we were promised this,- we and our fathers before (us): these are nothing but tales of the ancients."
"It is true we were promised this,- we and our fathers before (us): these are nothing but tales of the ancients."
قُلۡ سِیرُوا۟ فِی ٱلۡأَرۡضِ فَٱنظُرُوا۟ كَیۡفَ كَانَ عَـٰقِبَةُ ٱلۡمُجۡرِمِینَ ٦٩
[Prophet], say, ‘Travel through the earth and see how the evildoers ended up.’
Say to them (O Muhammad): “Travel in the land and see what has been the end of the criminals (who disobeyed Allah).
Say thou: travel in the land and behold what like hath been the end of the culprits
Say: "Travel in the land and see how (bad) was the end of sinners."
Say, “Observe the earth and see the how the guilty ones ended up.”
Say: ´Travel about the earth and see the final fate of the evildoers.´
Say, ‘Travel over the land and then observe how was the fate of the guilty.’
Say: "Go about the earth and see how was the outcome for the disbelieving criminals!"
Say, `Travel through the land and behold how (evil) has been the end of those who cut off their ties (with God).
Say: 'Journey in the land, then behold how was the end of the sinners.
Say: “Travel throughout the earth and see what the end of the guilty ones was.”
In response, tell them: “Roam the earth and see [with your own eyes] what happened to the unbelievers before you.”
Say, “Go through the earth and see what the end of those guilty of wrongdoing was.
Saysg, “Journey through the earth and look what the outcome was for the criminals.”
Say, 'Journey on through the land and see how was the end of the sinners
“Proclaim, (O dear Prophet Mohammed - peace and blessings be upon him), “Travel in the land and see what sort of fate befell the guilty.”
Say, “Travel in the earth and look at how was the ending of the evildoers.”
Say unto them, pass through the earth, and see what hath been the end of the wicked
Say, "Travel in the land and see the nature of the sequel for the guilty
Say: 'Journey in the land and see what was the end of the sinners.
SAY: Go ye through the land, and see what hath been the end of the wicked
Say, “Travel in the earth and see how (evil) was the final end of the criminals.”
Say: Journey through the earth; then, look on how had been the Ultimate End of the ones who sin.
Say, “Travel about the earth and see what became of the guilty.”
Say: "Travel through the earth and see what has been the end of the criminals."
Say: "Go about through the earth and see what has been the end of the evil-doers."
Say: Travel in the earth, then see what was the end of the guilty
Say, “Travel in the earth, then see how the end of the criminals was (brought about).”
Say, "Travel the earth and see what end the sinners met with!"
Say: ‘Travel in the land and see how was the end of the evildoers.
Say: "Roam the Earth and see how was the end of the criminals."
Say: "Roam the earth and see how was the end of the criminals."
Say: "Roam the earth and see how was the end of the criminals."
Say: "Walk/move/ride in the earth/Planet Earth, so look/see/wonder about how was the criminals'/sinners' end (result) ."
Say: “Go all over the earth and behold what happened in the end to those [who were thus] lost in sin!”
Say, "Travel in the earth, then look into how was the end of the criminals."
Say (unto them, O Muhammad): Travel in the land and see the nature of the sequel for the guilty
Say, "Travel through the land and see how terrible was the end of the criminal ones"
Say, .Travel in the land and see how was the fate of the sinners
(O’ ‘Muhammad’), say: "Travel in the land and see how (dreadful) was the outcome of the ungodly sinners..”
Tell them, "Move about in the land and observe. How (bad) did the criminals fare?"
Say: "Travel in the land and see how (dreadful) was the end of the Ungodly Sinners.”
Say to them O Muhammad: "Journey the land and open your minds' eyes to see for yourselves the fatal consequence which united all those who persisted in crime"
Say: “Travel on the Earth and see the fate of the sinners.”
Say, ˹O Prophet,˺ “Travel throughout the land and see the fate of the wicked.”
Say: travel on the earth, then see what the outcome was like for the sinful.
Say: ‘Roam the earth and see what was the fate of the transgressors.‘
Say, "Roam the earth and note the consequences for the guilty."
Say, "Travel around the earth and observe the fate of those who are guilty of forcing others to reject God's messages."
Say, “Travel around the Earth and observe the fate of those who are guilty of forcing others to reject God’s messages.”
Say, walk on the earth, so observe how the criminals' consequences were."
Say: �Travel in the earth and see how the end of the guilty (ones) has been�
Say: “Go all over the earth and see what happened in the end to the guilty.'
Say, "Travel in the land and see what has been the end of the guilty."
Say: Travel in the earth, then see how was the end of the guilty
Say, `Travel in the earth and see how evil was the end of the sinful.
Say, “Journey upon the earth and behold how the guilty fared in the end!
Say to them: "Travel through the earth and see what is the end of the criminals."
Say, “Roam the earth and observe the fate that befell the wrongdoers.”
Say, travel through the earth, and observe the fate of the guilty.'
Say, [O Muhammad], "Travel through the land and observe how was the end of the criminals."
Say, 'Travel in the earth and see how was the end of the sinners.'
Say: "Go ye through the earth and see what has been the end of those guilty (of sin)."
Say: "Go ye through the earth and see what has been the end of those guilty (of sin)."
وَلَا تَحۡزَنۡ عَلَیۡهِمۡ وَلَا تَكُن فِی ضَیۡقࣲ مِّمَّا یَمۡكُرُونَ ٧٠
[Prophet], do not grieve over them; do not be distressed by their schemes
Neither grieve over them, nor be in distress because of what they plot.
And grieve thou not over them nor be straitened because of that which they plot
Do not grieve over them, and do not be distressed by what they contrive
Do not grieve over them... And do not feel distressed by their schemes!
Do not grieve over them and do not let the plots they make distress you.
Do not grieve for them, and do not be upset by their guile
Do not grieve over them (because of their negative response toward your mission), nor be distressed because of all that they scheme (to void your mission and bar people from God’s way)
(Prophet!) do not grieve for them, nor feel distressed on account of their (hostile) intrigues (against you)
Do not sorrow for them, nor be thou straitened for what they devise
And do not be sad about them, and do not be troubled from what they plot.
[O’ Mohammad,] Do not feel sorry for them and do not worry about their threatening plans
But do not grieve over them, nor distress yourself because of their plans
But dosg not grieve over them and do not be troubled by what they scheme.
and grieve not for them, and be not straitened at what they plot.
And do not grieve upon them, nor be distressed because of their scheming
And do not grieve over them and do not be in distress about that which they devise.
And be not thou grieved for them; neither be thou in any concern on account of the plots which they are contriving against thee
And grieve not you for them, and be not in distress because of what they plot."
Do not be sorry for them, nor be distressed for what they devise
And grieve not thou for them, nor be in distress at their devisings
And do not grieve for them, and do not be in distress under effect of that what they plot
And feel thou not remorse for them, nor be troubled by what they plan.
Do not grieve over them, however, or be upset over their plots.
O Prophet, do not worry about them nor feel distressed because of their plots
(O Prophet), do not grieve over them, nor be distressed at their designs
And grieve not for them, nor be distressed because of what they plan
And do not grieve over them nor be in distress because of that which they plan.
And grieve not over them, and be not in misery because of what they conspire
And, (O Esteemed Beloved,) do not grieve (over what they say), nor (undergo) distress at the deceitful and treacherous activities which they are carrying out
And do not be saddened for them, and do not be distraught for what they plot
And do not be saddened for them, and do not be distraught for what they plot.
And do not be saddened for them, and do not be distraught for what they plot.
And do not be sad/grievous on (for) them, and do not be in tightness/distress from what they cheat/deceive
But do not grieve over them, and neither be distressed by the false arguments which they devise [against God's messages]
And do not grieve for them nor be straitened for what they scheme
And grieve thou not for them, nor be in distress because of what they plot (against thee)
(Muhammad), do not be grieved (about their disbelief) nor distressed about their evil plans against you
And do not grieve for them, nor should your heart be straitened because of what they plan
(O’ ‘Muhammad’), grieve not for them, and stop being hard on yourself because of what they intrigue.
Do not feel sorry for them, and do not feel depressed over their attempts to deceive
Don’t grieve for them, nor be distressed by their evil schemes.
And do not be grieved at heart for their denial of the divine message nor for their hearts which dare rise defiant against Allah, nor should you be sorely distressed on account of their cunning which they take for a sinister and crooked wisdom
Do not grieve over them, Messenger, nor be anxious about what they are plotting.
Do not grieve for them, nor be distressed by their schemes.
And do not worry about them nor be uptight about what they are scheming.
Do not grieve for them, nor be distressed at their intrigues
Do not grieve over them, and do not be annoyed by their scheming.
[Prophet,] do not grieve over them or be distressed by what they conspire.
[Prophet,] do not grieve over them or be distressed by what they conspire.
And do not grieve upon them, and do not be in distress from what they are guiling.
And do not grieve for them nor be you straitened for what they devise
Do not grieve over them, nor be distressed by what they scheme.
And grieve not for them, nor distress yourself because of their plots."
And grieve not for them and be not distressed because of what they plan
And grieve thou not for them nor be thou in distress because of what they devise
And grieve not for them, and be not distressed by what they plot
But do not feel sad for them, and do not pain yourself because of their plots
Don’t grieve for them, nor be distressed by their schemes.
But do not grieve over them, and do not be troubled by what they plot
And grieve not over them or be in distress from what they conspire
And do not grieve for them, nor be in distress because of what they plot.
But grieve not over them, nor distress thyself because of their plots
But grieve not over them, nor distress thyself because of their plots
وَیَقُولُونَ مَتَىٰ هَـٰذَا ٱلۡوَعۡدُ إِن كُنتُمۡ صَـٰدِقِینَ ٧١
They also say, ‘When will this promise be fulfilled if what you say is true?’
And they (disbelievers) say: “When will this Promise (be fulfilled), if you are truthful?
And they say: when will this Promise be fufilled if ye say sooth
Yet they say: "When will this promise come to pass? (Tell Us) if you speak the truth."
They say, “If you are telling the truth, when will it be fulfilled?”
They say, ´When will this promise be fulfilled if you are telling the truth?´
They say, ‘When will this promise be fulfilled, should you be truthful?’
They also say: "(So tell us) when is this threat to be fulfilled, if you are truthful?"
They say, `When will this promise (of your victory) come to pass if you are truthful?
They say, 'When shall this promise come to pass, if you speak the truth?
And they say: “When is this promise if you are truthful?”
They say: “If you tell the truth, let the Day of Resurrection take place today [so that we see it with our own eyes and then believe in it.]”
They also say, “When will this promise come if you are truthful?
And they say, “When is this promise, if you are truthful?”
They say, 'When shall this threat be if ye do tell the truth?
And they say, “When will this promise come, if you are truthful?”
And they say, “When will this promise come to pass, if you are indeed truthful?”
And they say, when will this threat be accomplished, if ye speak true
They say, "When shall this promise be if you do tell the truth?"
And they ask: 'When will this promise come, if what you say is true?
And they say, "When will this promise be made good, if ye speak true?"
And they say: “When will this promise (be fulfilled), if you are truthful?
And they say: When is the promise if you had been ones who are sincere?
They say, “When will this promise [of the end times] happen, if it’s the truth?”
They also say: "When will this promise be fulfilled if what you say be true?"
They also say: "Tell us when this threat will come to pass, if you are truthful."
And they say: When will this promise come to pass, if you are truthful
And they say, "When will this promise (be fulfilled) if you are truthful?”
And they ask, "When — if you are men of truth — is this promise to be fulfilled?"
And they say: ‘(Tell us) when this promise (of the Last Day) will come true if you are truthful.
And they Say: "When is this promise if you are truthful"
And they say: "When is this promise if you are truthful?"
And they say: "When is this promise if you are truthful?"
And they say: "When (is) this the promise if you were truthful?"
And [when] they ask, “When is this promise [of resurrection] to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!” –
And they say, "When will this promise (come to pass), in case you are sincere?"
And they say: When (will) this promise (be fulfilled), if ye are truthful
They ask, "When the Day of Judgment will come, if it is true at all?"
They say, .When shall this promise come to pass if you are true?
They say: “When will this promise be fulfilled, if you are truthful?”
They say, "If you are honest tell us, when will that promise come about?"
They say: “When will this promise be fulfilled if you are truthful?”
And in their challenge to the occurrence of punishment they say: " When will that promised punishment come to pass if indeed you are declaring the truth!"
They say, “When will this promise be fulfilled, if you are telling the truth?”
They ask ˹the believers˺, “When will this threat come to pass, if what you say is true?”
And they say: when will this promise happen if you are truthful?
And they say: ‘When will this promise be fulfilled, if what you say be true?‘
They say, "When will that promise come to pass, if you are truthful?"
They say, "When is [the fulfillment of] this promise, if you are truthful?"
They say, “When is [the fulfillment of] this promise if you are truthful?”
And they are saying, “When is this promise, if you are truthful?”
And they say: �When shall this promise (of chastisement) come to pass, if you are truthful?
They ask: “When will this promise be fulfilled, if what you say be true?'
And they say, "When is this promise to be fulfilled, if you are men of truth?"
And they say: When will this threat come to pass, if you are truthful
And they say, `When will this promise be fulfilled, if you are truthful?
And they say, “When will this promise come to pass, if you are truthful?
And they say: "When will this promise (be true)? (Speak) if you are truthful."
They ask, “When will this promise come to pass, if you are truthful?”
And they say, 'When is this promise, if you are truthful?'
And they say, "When is [the fulfillment of] this promise, if you should be truthful?"
And they say, 'When shall this threat be if you are truthful?'
They also say: "When will this promise (come to pass)? (Say) if ye are truthful."
They also say: "When will this promise (come to pass)? (Say) if ye are truthful."
قُلۡ عَسَىٰۤ أَن یَكُونَ رَدِفَ لَكُم بَعۡضُ ٱلَّذِی تَسۡتَعۡجِلُونَ ٧٢
Say, ‘Maybe some of what you seek to hasten is near at hand.’
Say: “Perhaps that which you wish to hasten on, may be close behind you.”
Say thou: belike close behind you may be some of that which ye would hasten on
Say: "Perhaps some of what you wish to hasten is right behind you."
Say, “Perhaps a part of what you want to hasten is close behind you!”
Say: ´It may well be that some of what you are anxious to hasten is right on your heels.´
Say, ‘Perhaps right behind you there is some of what you seek to hasten.’
Say: "It may well be that something of that which you ask to be hastened has already drawn quite near behind you."
Say, `It is possible that a part of that (victory) which you are keen to precipitate may be close on your heels.
Say: 'It may be that riding behind you already is some part of that you seek to hasten on
Say: “Perhaps, some of what you want to be rushed is right behind you.”
Say: “You are already [being judged and partially] paying for some of your sins due to your challenge.”
Say, “It may be that some of the events which you wish to hasten are close.
Saysg, “Perhaps some of what you are asking to be hastened has drawn near.”
Say, 'It may be that there is pressing close behind you a part of what ye would hasten on!
Say, “It could be that a part of what you are impatient for, is (already) after you.”
Say, “Perhaps part of that which you are asking for in haste may have already drawn close to you.”
Answer, peradventure some part of that punishment, which ye desire to be hastened, may follow close behind you
Say; "It may be that a part of what you would hasten is pressing close behind you
Say: 'It may be that part of what you seek to hasten on is already riding behind you.
SAY: Haply a part of what ye desire to be hastened may be close behind you
Say: "Some of that which you wish to hasten on: may be that it becomes attached to you (already, in this world).
Say: Perhaps coming close behind you be some of that which you seek to hasten.
Say, “Perhaps some of (the events) you [want to] hasten may already be in close pursuit of you.”
Say: "It may be that a part of what you wish to hasten is near at hand."
Say: "The chastisement whose hastening you have been asking for, maybe a part of it has drawn quite near to you."
Say: Maybe somewhat of that which you seek to hasten has drawn nigh to you
Say, “It may be that part of that which you are seeking to be hastened on, is following you closely.”
Say, "It may well be that something of what you want hastened has already come close to you!"
Say: ‘It is not far from possible that a part of that (torment) which you seek to hasten has nearly reached you.
Say: "It may already upon you by some of that which you hasten."
Say: "Perhaps He is now sending your way some of that which you hasten.
Say: "Perhaps He is now sending your way some of that which you hasten."
Say: "Maybe/perhaps that some (of) what you hurry/hasten be followed closely behind , for you."
say thou: “It may well be that something of that which [in your ignorance] you so hastily demands has already drawn close unto you.”
Say, "It may be that coming immediately after you is some (part) of that which you seek to hasten."
Say: It may be that a part of that which ye would hasten on is close behind you
Say, "Perhaps some of the things which you wish to experience immediately are very close to you."
Say, .It is not unlikely that some part of that (punishment) which you are asking to come soon is already following you closely
(O’ ‘Muhammad’), say: "It may well be that something of that which you seek to hasten has drawn quite near behind you.
Say, "Some of what you seek to hasten, may just happen to you next!"
Say: "It may well be that something of that which you seek to hasten has drawn quite near behind you.
Say to them O Muhammad: "It is hoped that some of what you have been promised and wish it be hastened on may overtake you now"
Say: “It may be, what you seek to hasten is already close behind you.”
Say, ˹O Prophet,˺ “Perhaps some of what you seek to hasten is close at hand.”
Say: maybe some of what you hasten will befall you quickly.
Say: ‘A part of what you challenge may well be near at hand.‘
Say, "You are already suffering some of the retribution you challenge."
Say, "Perhaps some of what you seem eager for is closer than you think.
Say, “Perhaps some of what you seem eager for is closer than you think.
Say, "Perhaps it is close behind for you some of what you hasten by it."
Say: �May be that it is after you, a part of what you seek to hasten�
Say: “It may well be that something of that which you so hastily demand has already drawn close to you.'
Say, "You are already going through some of the suffering you challenge."
Say: Maybe there may have drawn near to you somewhat of that which you seek to hasten on
Say, `May be that a part of that which you would hasten on is close behind you.
Say, “It may be that some of what you seek to hasten is close behind you.
Say: "It can be that some of the events that you want hurried can be following (close to) you!"
Answer, “Perhaps what you eagerly anticipate is closer than you imagine.”
Say, 'Perhaps some of what you are impatient for has drawn near.'
Say, "Perhaps it is close behind you - some of that for which you are impatient
Say, 'It may be that some of that which you seek to hasten is close behind you.'
Say: "It may be that some of the events which ye wish to hasten on may be (close) in your pursuit!"
Say: "It may be that some of the events which ye wish to hasten on may be (close) in your pursuit!"
وَإِنَّ رَبَّكَ لَذُو فَضۡلٍ عَلَى ٱلنَّاسِ وَلَـٰكِنَّ أَكۡثَرَهُمۡ لَا یَشۡكُرُونَ ٧٣
Your Lord is bountiful to people, though most of them are ungrateful
Surely, your Lord is full of Grace for mankind, yet most of them don’t give thanks.
And verily thine Lord is full of grace for mankind, but most of them give not thanks
Verily your Lord is gracious to men, though most men are ungrateful
Indeed, your Rabb is bountiful to mankind... But the majority of them are not grateful.
Allah shows favour to mankind but most of them are not thankful.
Indeed your Lord is gracious to mankind, but most of them do not give thanks
Indeed your Lord is most Bountiful to humankind but most of them do not give thanks
And infact your Lord is full of grace to mankind, yet most of them render (Him) no thanks
Surely thy Lord is bountiful to men; but most of them are not thankful
And indeed, your Lord is graceful to the people, but most of them do not give thanks.
Indeed your Lord is full of Grace towards the people [by postponing the day of judgment for them and giving them more time to improve themselves.] What a shame that most of them are not grateful
But indeed your Lord is full of grace to humanity, yet most of them are ungrateful
And indeed, yoursg Lord is surely the Possessor of grace towards mankind, but most of them are not thankful.
But, verily, thy Lord is full of grace to men, but most of them will not be thankful
Indeed your Lord is Most Munificent upon mankind, but most men do not give thanks
And indeed your Lord is truly the master of favors to the mankind but most of them do not offer gratitude.
Verily thy Lord is endued with indulgence towards mankind; but the greater part of them are not thankful
But, verily, your Lord is full of grace to mankind, but most of them will not be thankful
Surely, your Lord is bountiful to the people; yet most of them do not give thanks
And truly thy Lord is full of goodness towards men: But most of them are not thankful
And verily, your Nourisher-Sustainer is indeed Possessor of Grace for mankind, yet most of them do not pay thanks
And, truly, thy Lord is Possessor of Grace for humanity, but most of them give not thanks.
Truly, your Lord is full of grace for humanity, although most people are ungrateful.
The fact is that your Lord is very gracious to mankind: yet most of them are ungrateful
Indeed Your Lord is exceedingly bountiful to mankind. Yet most of them do not give thanks
And surely thy Lord is full of grace to men, but most of them do not give thanks
And your Fosterer is certainly full of grace for mankind but the majority of them is not grateful.
And, indeed, your Lord does certainly bestow lots of favours upon mankind, but most of them are ungrateful
And surely, your Lord is Gracious to the people but most of them do not give thanks
And your Lord has made favours for mankind, but most of them are not thankful
And your Lord has given grace to the people, but most of them are not thankful
And your Lord has given grace to the people, but most of them are not thankful.
And that your Lord (is owner) of grace/favour on the people, and but most of them do not thank/be grateful
Now, verily, thy Sustainer is indeed limitless in His bounty unto men - but most of them are bereft of gratitude
And surely your Lord is indeed The Owner of Grace to mankind; but most of them do not thank (Him)
Lo! thy Lord is full of bounty for mankind, but most of them do not give thanks
Your Lord has many favors for mankind but most of them are ungrateful
And surely, your Lord is graceful for the mankind, but most of the people are not grateful
Indeed, your Lord is extremely bountiful for mankind, but most of them do not give thanks (to Him for His endless blessings).”
Your Lord, of course, is the Lord of mercy (and He lavishly showers His favors) upon people. Yet, most of them fail to express gratitude
Indeed, your Lord is extremely bountiful for mankind. Yet most of them don’t show gratitude.”
Indeed, the grace of Allah, your Creator, abounds in people but most of them show indisposition to acknowledge His bounty and display want of gratitude
Your Lord is most gracious towards people, but most are ungrateful
Surely your Lord is ever Bountiful to humanity, but most of them are ungrateful.
And your Lord is full of generosity towards people, but most of them give no thanks.
Surely your Lord is bountiful to mankind: yet most of them do not give thanks
Your Lord is full of grace towards the people, but most of them are unappreciative.
Verily your Lord is bountiful to people, but most of them do not show gratitude."
Verily your Lord is bountiful to people, but most of them do not show gratitude.”
And surely your Lord is possessor of a bounty over the people, but most of them are not thankful.
And verily your Lord is the Lord of grace unto the people, but most of them are not grateful
Your Lord is indeed most bountiful to people, but most of them are ungrateful.
Now verily, your Lord is indeed limitless in His bounty to mankind, but most of them do not give thanks (by sharing with others)
And surely your Lord is the Lord of grace to men, but most of them are not grateful
And, truly, thy Lord is gracious to mankind, but most of them are not grateful
And truly thy Lord is Possessed of Bounty toward mankind, but most of them do not give thanks
But surely, your Lord is full of grace to mankind, still most of them show no gratitude
Your Lord is generous towards people, yet most of them don’t express gratitude.
Your Lord is gracious towards humanity, but most of them are not thankful
And indeed, your Lord is full of bounty for the people, but most of them do not show gratitude."
And indeed, your Lord is surely a possessor of grace upon mankind, but most of them are not thankful;
But verily thy Lord is full of grace to mankind: Yet most of them are ungrateful
But verily thy Lord is full of grace to mankind: Yet most of them are ungrateful
وَإِنَّ رَبَّكَ لَیَعۡلَمُ مَا تُكِنُّ صُدُورُهُمۡ وَمَا یُعۡلِنُونَ ٧٤
He knows everything their hearts conceal and everything they reveal
Surely, your Lord knows what their hearts conceal and what they reveal.
And verily thine Lord knoweth whatsoever their breasts conceal and whatsoever they make known
Verily your Lord knows what lies hidden in their breasts and what they disclose
Indeed, your Rabb knows what they conceal within and what they reveal.
Certainly your Lord knows what their hearts keep hidden and what they divulge.
Your Lord indeed knows whatever their breasts conceal, and whatever they disclose
Your Lord certainly knows whatever their bosoms conceal and whatever they disclose
And surely your Lord knows the things which they hide in their hearts and those which they profess
Surely thy Lord knows what their hearts conceal, and what they publish
And indeed, your Lord knows what their chests/minds hide and what they disclose,
Your Lord knows what people say and what they mean
And indeed your Lord knows all that their hearts hide as well as all that they reveal
And indeed, yoursg Lord knows whatever their chests harbor and whatever they make public.
and, verily, thy Lord knows what their breasts conceal and what they manifest
And indeed your Lord knows what is hidden in their bosoms, and what they disclose
And indeed your Lord surely knows all that their chests conceal and all that they reveal.
Verily thy Lord knoweth what their breasts conceal, and what they discover
Verily, your Lord knows what their breasts conceal and what they manifest
Surely, your Lord knows what they hide in their hearts and what they reveal
And thy Lord knoweth well what their breasts enshroud, and what they bring to light
And verily, your Nourisher-Sustainer surely knows what their chests conceal and what they reveal
And, truly, thy Lord knows what their breasts hide and what they speak openly.
Truly, your Lord knows all that their hearts conceal as well as all that they reveal.
Indeed your Lord knows what their breasts conceal and what they reveal
Verily your Lord knows all that their hearts conceal as well as all that they reveal
And surely thy Lord knows what their breasts conceal and what they manifest
And your Fosterer certainly knows that which is hidden in their bosoms and that which they make public.
And, indeed, your Lord does certainly know what their minds conceal and what they reveal
And certainly, your Lord knows well what their breasts hide and also what they make known
And your Lord knows what is concealed in their chests and what they reveal
And your Lord knows what is concealed in their chests and what they reveal.
And your Lord knows what is concealed in their chests and what they reveal.
And that your Lord knows (E) what their chests (innermosts) conceal/hide and what they declare/publicize
But, verily, thy Sustainer knows all that their hearts conceal as well as all that they bring into the open
And surely your Lord knows indeed whatever their breasts carefully secrete and whatever they make public
Lo! thy Lord knoweth surely all that their bosoms hide, and all that they proclaim
Your Lord certainly knows whatever their hearts conceal or reveal
Of course, your Lord knows for sure what their hearts conceal and what they reveal
Indeed, Allâh knows perfectly well what their hearts conceal and what they disclose.
Your Lord certainly knows what their hearts hold back, just as well as what they declare
Most certainly, Allâh has full knowledge of whatever their hearts conceal and whatever they disclose.
Allah, your Creator is Omniscient indeed of all that is reposited in their breasts of private thoughts and feelings and of all that they conceal and He is Alimun of all that they reveal
And your Lord knows whatever their hearts conceal, and what they reveal.
And surely your Lord knows what their hearts conceal and what they reveal.
And your Lord knows what they hide inside and what they disclose.
Your Lord surely knows what their bosoms hide and what they say in public
Your Lord fully knows what their chests hide, and what they declare.
Certainly your Lord knows what their hearts conceal and what they declare,
Certainly, your Lord knows what their hearts conceal and what they declare,
And surely your Lord knows what their chests conceal, and what they are announcing.
And verily your Lord well-knows what their breasts conceal and what they manifest
And indeed your Lord knows all that their hearts conceal and all that they bring into the open.
But, verily, your Lord knows what their hearts conceal, and all that they proclaim
And most surely your Lord knows what their breasts conceal and what they manifest
And surely thy Lord knows what their bosoms conceal and what they disclose
And surely thy Lord knows that which their breasts conceal and that which they disclose
And surely, your Lord knows all that their hearts conceal, and all that they reveal
Surely your Lord knows what their hearts hide and what they reveal.
And your Lord knows what their hearts conceal, and what they reveal
And indeed, your Lord knows what their breasts conceal and what they declare
And indeed, your Lord surely knows what their breasts conceal and what they manifest;
And verily thy Lord knoweth all that their hearts do hide. As well as all that they reveal
And verily thy Lord knoweth all that their hearts do hide. As well as all that they reveal
وَمَا مِنۡ غَاۤىِٕبَةࣲ فِی ٱلسَّمَاۤءِ وَٱلۡأَرۡضِ إِلَّا فِی كِتَـٰبࣲ مُّبِینٍ ٧٥
there is nothing hidden in the heavens or on earth that is not in a clear Record
There is nothing hidden in the heaven and the earth, but is recorded in a clear book.
And naught there is hidden in the heaven or the earth but it is in a Manifest Book
There is nothing of the hidden in the heavens and the earth that is not recorded in the luminous Book
There is no unknown in the heavens and the earth that is not already recorded in the Clear Book (of the universe, and clearly apparent in existence)! (That it is ‘unknown’ is according to the perceiver! If Allah wills He can change what appears to be unknown and make it known.)
Certainly there is no hidden thing in either heaven or earth which is not in a Clear Book.
There is no invisible thing in the heaven and the earth but it is in a manifest Book
There is nothing hidden (from them as from all creatures) in the heaven or on the earth but is in a Manifest Book
There is nothing hidden in the heavens and the earth but it is recorded in a Book revealing (the Divine decree)
And not a thing is there hidden in heaven and earth but it is in a Manifest Book
and there is nothing hidden in the skies and on the earth unless it is in a clear book.
There is not a secret thing in the heavens and on the earth which is not recorded [for/by God.]
Nor is anything hidden in heaven or on earth, except what is in a clear record
And never is there anything hidden in the heaven or the earth but it is in an evident record.
and there is no secret thing in the heaven or the earth, save that it is in the perspicuous Book
And all the hidden secrets of the heavens and the earth are (written) in a clear Book. (The Preserved Tablet
And there is nothing hidden in the heaven and in the earth except that it is in a book which makes things clear.
And there is nothing hidden in heaven or on earth, but it is written in a clear book
And there is no secret thing in the heaven or the earth, save that it is in a Clear Record
There is not a thing hidden in the heaven and earth except that it is in a Clear Book
And there is no secret thing in the Heaven or on the Earth, but it is in the clear Book
And there is not a thing hidden in the heaven or the earth but (it is) in a clear Record
Not is that which is absent in the heaven and the earth, but that it is in the clear Book.
There is nothing of Heaven or Earth that is not neatly recorded.
Nor there is any secret in the heaven and the earth which is not recorded in a clear Book
There is nothing that is hidden - be it in the heaven or the earth - but is recorded in a Clear Book
And there is nothing concealed in the heaven and the earth but it is in a clear book
And there is nothing of the unseen in the sky and the earth but it is (recorded) in a clear record.
And there is nothing hidden in the heavens or on earth, but duly and clearly mentioned in the divine Record
And there is nothing hidden in the heavens and the earth but is recorded in a Clear Book (al-Lawh al-Mahfuz)
And there is not a thing hidden in the heavens or the Earth, but is in a clear record
And there is not a thing hidden in the heavens or the earth, but is in a clear record
And there is not a thing hidden in the heavens or the earth, but is in a clear record.
And (there) is not from a hidden/invisible in the sky/space and the earth/Planet Earth except (it is) in a clear/evident Book
for there is nothing [so deeply] hidden in the heavens or on earth but is recorded in [His] clear decree
And in no way is there an unseen thing in the heaven or the earth except that it is in an evident Book
And there is nothing hidden in the heaven or the earth but it is in a clear Record
All the secrets in heavens and earth are recorded in the illustrious Book
There is nothing hidden in the heavens and the earth that is not (recorded) in a manifest book
There is nothing in the heavens or on the earth but it is in a comprehensive book.
Every little secret in the heavens and on the earth is (committed to writing) in a clear record
There is nothing in the heavens or on the earth, but it is recorded in an explicit book.
And nothing of the unknown, the unseen or the hidden in the heavens or on earth but is recorded in the archetypal book
There is nothing hidden in the Earth or sky which is not found in a Clear Book.
For there is nothing hidden in the heavens or the earth without being ˹written˺ in a perfect Record.
And there is nothing hidden in the sky or on earth but it is in a clear record.
There is no secret in heaven or earth but is recorded in a veritable book
There is nothing in the heavens and the earth that is hidden (from God); everything is in a profound record.
for there is nothing [so] hidden in heaven and earth that it is not in a clear record.
for there is nothing [so] hidden in heaven and Earth that it is not in a clear record.
And none among an unseen in the sky and the earth, except it is in an Obvious Book.
And there is nothing hidden in the heavens and the earth but it is in a Manifest Book
There is nothing that is hidden in the heavens or the earth but is recorded in a clear book.
And there is nothing hidden in the heaven and the earth but it is in a clear Record
And there is nothing concealed in the heaven and the earth but it is in a clear book
And there is nothing hidden in the heaven and the earth, but it is recorded in a clear Book
And there is nothing hidden in Heaven or on the earth, but that it is in a clear Book
And there is nothing from the unseen, in heaven or earth, which is not (written) in a clear book (a record)
There is nothing concealed in the heavens or on the earth that is not in a clear record.
There is no mystery in the heaven and the earth, but it is in a Clear Book
And there is nothing concealed within the heaven and the earth except that it is in a clear Register
And there is no secret thing in the heaven or the earth, except that it is in a clear Book.
Nor is there aught of the unseen, in heaven or earth, but is (recorded) in a clear record
Nor is there aught of the unseen, in heaven or earth, but is (recorded) in a clear record
إِنَّ هَـٰذَا ٱلۡقُرۡءَانَ یَقُصُّ عَلَىٰ بَنِیۤ إِسۡرَ ٰۤءِیلَ أَكۡثَرَ ٱلَّذِی هُمۡ فِیهِ یَخۡتَلِفُونَ ٧٦
Truly, this Quran explains to the Children of Israel most of what they differ about
Surely, this Qur’an narrates to the children of Israel most of that in which they differ.
Verily this Qur'an recounteth with truth unto the Children of Isra'il much of that wherein they differ
Indeed this Qur'an explains to the children of Israel much of what they are at variance
Indeed, this Quran narrates and explains most of the things over which the Children of Israel differed.
Certainly this Qur´an narrates to the tribe of Israel most of the things about which they differ.
Indeed this Qur’an recounts to the Children of Israel most of what they differ about
Surely this Qur’an explains to the Children of Israel most of the matters on which they differ
Verily, this Qur'an explains to the Children of Israel (both the Jews and the Christians) most of the things concerning which they are at variance
Surely this Koran relates to the Children of Israel most of that concerning which they are at variance
Indeed, this Quran tells the children of Israel most of what they disagree about.
This Qur’an settles the issues that have divided the children of Israel [Jews and Christians alike] into different groups
Indeed this Quran explains to the Children of Israel much of the matters which they disagree
This Recital indeed narrates to the Children of Israel most of what they differ over,
Verily, this Qur'an relates to the people of Israel most of that whereon they do dispute
Indeed this Qur’an narrates to the Descendants of Israel most of the matters in which they differ
Truly this Quran relates unto the children of Israel most of that in which they are at variance.
Verily this Koran declareth unto the children of Israel most of those points concerning which they disagree
Verily, this Quran relates to the people of Israel most of that whereon they do dispute
Surely, this Koran relates to the Children of Israel most of that which they are at variance
Truly this Koran declareth to the children of Israel most things wherein they disagree
Verily, this Al-Quran narrates to Bani Israiel most of that which they: therein they differ
Truly, this, the Quran, relates about the Children of Israel and most of what they are at variance in it.
Truly, this Qur’an explains for the Children of Israel many things about which they are confused.
In fact, this Qur’an clarifies for the Children of Israel most of those matters in which they differ
Surely this Qur´an explains to the Children of Israel most of the matters concerning which they have disagreement
Surely this Qur’an declares to the Children of Israel most of that wherein they differ
This Quran certainly narrates to the children of Israel, most of those (matters) in which they differ,
This Qur'an does indeed explain to the Children of Israel most of what they differ in
Surely, this Qur’an expounds to the Children of Israel most of the things in which they differ
This Quran narrates to the Children of Israel most of that which they are in dispute over
This Qur'an tells to the Children of Israel most of that which they are in dispute over.
This Qur'an narrates to the Children of Israel most of that which they are in dispute over.
That this, the Koran , narrates/informs on (to) Israel's sons and daughters most of (what) they are in it differing/disagreeing
BEHOLD, this Qur’an explains to the children of Israel most [of that] whereon they hold divergent views
Surely this Qur'an an narrates to the Seeds (Or: sons) of Israel most of that concerning which they differ
Lo! this Qur'an narrateth unto the Children of Israel most of that concerning which they differ
This Quran tells the Israelites most of the matters about which they had disputes among themselves
Surely this Qur‘an mentions to the children of Isra‘il most of the matters in which they dispute
Absolutely, this (Glorious) 'Qur’ān' narrates to the ‘Children of Israel’ most of that about which they differ.
Surely, for the children of Israel, this Qur´an clarifies most of the issues about which they differ
Most certainly, this Qur’ān narrates to the Children of Israel most of that about which they differ.
Indeed this Quran tells the Children of Israel plenty, and informs them of the truth of most of the subject matter which set them at variance
This Quran narrates most of the disagreements of the Israelites.
Indeed, this Quran clarifies for the Children of Israel most of what they differ over.
This Qur´an relates to the Children of Israel most of what they differ in.
Surely this Koran expounds to the Israelites most of that over which they disagree
This Quran settles many issues for the Children of Israel; issues that they are still disputing.
This Revelation [The Qur'an] explains to the Children of Israel most of what they differ about.
This Qur’an narrates to the Children of Israel most of what they are in dispute over.
Surely this Quran stories on Israel's children most of what they are differing within it.
Verily this Qur�?n relates to the Children of Israel most of what they differ in
This Qur'Än explains to the Children of Israel most of that over which they disagree.
Behold, this Qur'an explains to the Children of Israel most of wherein they differ (such as the nature of Jesus)
Surely this Quran declares to the children of Israel most of what they differ in
Verily, this Qur'an explains to the Children of Israel most of that concerning which they differ
Verily, this Quran recounts unto the Children of Israel most of that wherein they differ
Surely, this Quran does explain to the children of Israel most of the things about which they disagree
This Quran clarifies many of the disagreements amongst the Children of Israel.
This Quran relates to the Children of Israel most of what they differ about
Indeed, this Qur'an relates to the Children of Israel most of that over which they disagree
Indeed, this Quran relates to the children of Israel most of that concerning which they disagree;
Verily this Qur'an doth explain to the Children of Israel most of the matters in which they disagree
Verily this Qur'an doth explain to the Children of Israel most of the matters in which they disagree
وَإِنَّهُۥ لَهُدࣰى وَرَحۡمَةࣱ لِّلۡمُؤۡمِنِینَ ٧٧
and it is guidance and grace for those who believe
And truly, it (this Qur’an) is guidance and a Mercy for the believers.
And verily it is a guidance and a mercy unto the believers
It is a guidance and grace for those who believe
Indeed, (the Quran) is a guide to the reality and grace for the believers.
Certainly it is guidance and a mercy for the muminun.
and it is indeed a guidance and mercy for the faithful
And most certainly it is guidance (in all matters) and mercy (full of blessings) for the believers
And surely, this is a (source of) guidance and mercy for the believers
it is a guidance, and a mercy unto the believers
And indeed, it is a guide and a mercy for the believers.
This Qur’an is [,therefore,] a mercy and a guidance for the believers
And indeed it is a guide and a mercy to those who believe
and most surely it is a guidance and a mercy to the believers.
and, verily, it is a guidance and a mercy to the believers
And indeed it is a guidance and a mercy for the Muslims
And indeed it is truly a guidance and a mercy for the believers.
And it is certainly a direction, and a mercy unto the true believers
And, lo! It is a guidance and a mercy to the believers
It is a guidance and a mercy to believers
And it is certainly guidance and a mercy to the faithful
And verily, it is surely Hudah and Rahmah for the Believers
And, truly, it is a guidance and a mercy for the ones who believe.
It is certainly a guide and a mercy to those who believe.
It is certainly a guide and blessing to true believers
and it is a guidance and mercy for the believers
And surely it is a guidance and a mercy for the believers
and it is certainly a guide and mercy for the believers.
And, indeed, it certainly is guidance and mercy for all the believers
And verily, it is guidance and mercy for the believers
And it is a guidance and mercy for the believers
And it is a guidance and a mercy for the believers
And it is a guidance and a mercy for the believers.
And that it truly is guidance and mercy to the believers
and, verily, it is a guidance and a grace unto all who believe [in it]
And surely it is indeed a guidance and a mercy to the believers
And lo! it is a guidance and a mercy for believers
It is a guide and mercy for the believers
It is guidance and mercy for the believers
It is certainly a source of spiritual insight and a clemency for the ‘Monotheistic Believers’ (who seek salvation).
And for the believers it is certainly the guidance and the mercy
It is certainly a True Source of Enlightenment and Mercy for a people who live a life of Genuine Faith-(seeking salvation).
It is the spirit of truth guiding them into all truth and a mercy to those whose hearts reflect the image of religious and spiritual virtues
It is a guidance and kindness for the believers.
And it is truly a guide and mercy for the believers.
And it is a guidance and mercy for the believers.
It is surely a guide and a blessing to true believers
And most assuredly, it is a guide and mercy for the believers.
And It is guidance and mercy for the Believers.
And It is guidance and mercy for the Believers.
And surely it is a guidance and a mercy for the believers.
And verily it is a guidance and mercy for the believers
And it is indeed guidance and mercy to those who believe.
And, verily, it is a Guidance and Grace for all who believe in it
And most surely it is a guidance and a mercy for the believers
And verily it is a guidance and a mercy for the believers
and verily it is a guidance and a mercy for the believers
And it certainly is a Guide and a Mercy to those who believe
Furthermore, it serves as guidance and a blessing for the believers.
And it is guidance and mercy for the believers
And indeed, it is guidance and mercy for the believers
And indeed, it is surely guidance and mercy to the believers.
And it certainly is a Guide and a Mercy to those who believe
And it certainly is a Guide and a Mercy to those who believe
إِنَّ رَبَّكَ یَقۡضِی بَیۡنَهُم بِحُكۡمِهِۦۚ وَهُوَ ٱلۡعَزِیزُ ٱلۡعَلِیمُ ٧٨
Truly, your Lord will judge between them in His wisdom- He is the Almighty, the All Knowing
Surely, your Lord will decide between them (various sects) by His judgment. And He is the All-Mighty, the All-Knower.
And verily thine Lord shall decide between them with His judgment, and He is the Mighty, the Knowing
Surely your Lord in His wisdom will decide between them. He is all-mighty and all-knowing
Indeed, your Rabb will judge between them from within their essence... HU is the Aziz, the Aleem.
Certainly your Lord will decide between them with His just judgement. He is the Almighty, the All-Knowing.
Indeed your Lord will decide between them by His judgement, and He is the All-mighty, the All-knowing
Indeed your Lord will judge between them (the believers and the unbelievers) according to His decree. He is the All-Glorious with irresistible might, the All-Knowing
(Prophet!) your Lord will rightly judge between them (- the believing and the disbelieving people) with His command (- the Qur'an). He is the All-Mighty, the All-Knowing
Surely thy Lord will decide between them by His Judgment; He is the All-mighty, the All-knowing
Your Lord judges between them with His judgment, and He is the powerful and the knowledgeable.
Your Lord will judge among them by His own criteria; your Lord is the Highest Authority and the Most Knowledgeable
Indeed your Lord will decide between them by His decree, and He is Exalted in Might, All Knowing
Indeed, yoursg Lord decrees between them by His wise judgment, and He is the Almighty, the All-Knowing.
Verily, thy Lord decides between them by His judgment, for He is mighty, knowing
Indeed your Lord judges between them with His command; and He is the Almighty, the All Knowing
Truly your Lord is going to judge between them by His decree and He is The All-mighty, The All-knowing.
Thy Lord will decide the controversy between them, by his definitive sentence: And he is the mighty, the wise
Verily, your Lord decides between them by His Wisdom (or Judgment), for He is the Mighty, the Wise
Surely, by His Judgement, your Lord will decide between them. He is the Mighty, the Knower
Verily, by his wisdom will thy Lord decide between them: for He is the Mighty, the Knowing
Verily, your Nourisher-Sustainer will decide between them by Hukmehi (His Judgment). And He is the All-Mighty, the All-Knowing
Truly, thy Lord will decree between them with His determination. And He is The Almighty, The Knowing.
Truly, your Lord will decide among them by His decree. He is the Victorious, the All-knowing.
Surely your Lord will decide between them by His judgement, He is the All-Mighty, the All-Knowing
Indeed your Lord will decide between them by His judgement. He is All-Mighty, All-Knowing
Truly thy Lord will judge between them by His judgment, and He is the Mighty, the Knowing
Your Fosterer will certainly decide between them by His judgment, and He is the Mighty, the Knowing,
Indeed, your Lord will judge between them by His Decree. And He is the One Omnipotent, All-knowing
Verily, your Lord will judge between these (believers and disbelievers) by His command (of justice). And He is Almighty, All-Knowing
Your Lord decides between them by His judgment. And He is the Noble, the Knowledgeable
Your Lord decides between them by His judgment. And He is the Noble, the Knowledgeable.
Your Lord decides between them by His judgment. And He is the Noble, the Knowledgeable.
That your Lord passes judgment/orders between them with His judgment/rule, and He is the glorious/mighty , the knowledgeable
Verily, [O believer,] thy Sustainer will judge between them in His wisdom - for He alone is almighty, all-knowing
Surely our Lord will decree between them by His Judgment; and He is The Ever-Mighty, The Ever-Knowing
Lo! thy Lord will judge between them of His wisdom, and He is the Mighty, the Wise
Your Lord will judge among them according to His own decree. He is Majestic and All-Knowing
And surely your Lord will decide between them by His judgment, and He is the All-Mighty, the All-Knowing
Certainly your Lord will decide between them by His Judgment. He is the All-Mighty, the All-Knowing.
By His verdict, your Lord will settle (all issues) between them. He is the most Powerful and the all-Knowing
Most certainly, your Lord will decide between them by His Judgment. He is the Almighty, the All-Knowing.
Allah, your Creator, shall judge between them in Day of Judgement with justice and equity; He is AL-Aziz and AL-'Alim
Your Lord will decide wisely between them. He is the Almighty, the Knowing.
Your Lord will certainly judge between them by His justice, for He is the Almighty, All-Knowing.
Your Lord decides between them by His judgement and He is the mighty and knowing.
Your Lord will rightly judge them. He is the Almighty, the All-knowing
Your Lord is the One who judges among them in accordance with His rules. He is the Almighty, the Omniscient.
Your Lord will judge between them by His [wise] judgment, for He is the Almighty, the All-Knowing.
Your Lord will judge between them by His [wise] judgment, for He is the Revered, the All-Knowing.
Surely your Lord judges between them by His judgment. And He is Al-Aziz (The Almighty), Al-Aalim (The -Knower).
Verily your Lord will judge between them by His judgment, and He is the Mighty, the Knowing
Your Lord will judge between them in His wisdom; for He alone is Almighty, All-Knowing.
Verily, your Lord will judge between them in His Wisdom, for, He is the Mighty, the Knower
Surely your Lord will judge between them by his judgment, and He is the Mighty, the knowing
Verily, thy Lord will decide between them by HIS judgment, and HE is the Mighty, the All-Knowing
Verily thy Lord shall judge between them by His Judgment, and He is the Mighty, the Knowing
Surely, your Lord will decide between them by His Order: And He is Supreme in Might (Aziz), All Knowing (Aleem)
Your Lord will judge among them by His wisdom. He is the Mighty, the All-Knowing.
Your Lord will judge between them by His wisdom. He is the Almighty, the All-Knowing
Indeed, your Lord will judge between them by His [wise] judgement. And He is the Exalted in Might, the Knowing
Indeed, your Lord will decide between them with His judgment. And He is the Mighty, the Knowing.
Verily thy Lord will decide between them by His Decree: and He is Exalted in Might, All-Knowing
Verily thy Lord will decide between them by His Decree: and He is Exalted in Might, All-Knowing
فَتَوَكَّلۡ عَلَى ٱللَّهِۖ إِنَّكَ عَلَى ٱلۡحَقِّ ٱلۡمُبِینِ ٧٩
so [Prophet], put your trust in God, you are on the path of clear truth
Put your trust in Allah; surely, you (O Muhammad) are on the clear truth.
Wherefore put thy trust in Allah; verily thou art on manifest truth
So you place your trust in God. Certainly you stand on positive truth
So place your trust in Allah! Indeed, you are upon the manifest Truth.
So put your trust in Allah. You are clearly on a path of truth.
So put your trust in Allah, for you indeed stand on the manifest truth
So put your trust in God. You surely stand on the truth, which is clear and doubtless
So put your trust in Allah, for surely you stand on manifest truth
So put thy trust in God; thou art upon the manifest truth
So, put your trust in God, indeed you are on the clear truth.
Put your trust in God as you are following the most obvious truth
So put your trust in God, for you are on the path of manifest truth
So place yoursg trust in Allah; you are indeed upon the evident truth.
Rely thou then upon God, verily, thou art standing on obvious truth
Therefore rely on Allah; you are indeed upon the clear Truth
So put your trust in Allah for indeed you are on the truth, the most manifest.
Therefore put thy trust in God; for thou art in the manifest truth
Rely you then upon Allah, for you stand on obvious Truth
Therefore put your trust in Allah, for you are upon a clear truth
Put thou then thy trust in God: for thou hast clear truth on thy side
So put your trust in Allah, surely you are on Al-Haqq-ul-Mobin
So put thy trust in God. Truly, thou art on The Clear Truth.
So put your trust in Allah, for now you have found manifest truth.
Therefore, put your trust in Allah, for you are certainly on the manifest Truth
So put your trust in Allah for you are on the manifest truth
So rely on Allah. Surely thou art on the plain truth
so put your trust in Allah, you are certainly on clear truth.
Put your trust then in Allah. You are indeed on the Truth manifest
So put your trust in Allah. Surely, you are (firm and fixed) on the evident truth
So put your trust in God, for you are clearly on the truth
So put your trust in God, for you are clearly on the truth.
So put your trust in God, for you are clearly on the truth.
So rely/depend on God, that you are on the truth , the clear/evident
Hence, place thy trust in God [alone] - for, behold, that in which thou believest is truth self-evident
So put your trust in Allah; surely you are upon the evident Truth
Therefor (O Muhammad) put thy trust in Allah, for thou (standest) on the plain Truth
Trust in God for you follow the manifest truth
So trust in Allah. Surely you are on the clear truth
Thus, depend on Allâh with full trust! You are absolutely on the apparent truth.
Place your trust in Allah! Of course, you are on the right track _ the plain and pristine truth
So depend on Allâh with full trust! You are absolutely on the apparent truth.
And so, put O Muhammad your trust in Allah. You are in the right and you act in accordance with what is just and good, equitable and morally fitting
So trust in Allah, for you are clearly in the right.
So put your trust in Allah, for you are surely upon the ˹Path of˺ clear truth.
So rely on Allah, for you are upon the clear truth.
Therefore put your trust in God; yours is surely the path to the veritable Truth
Therefore, put your trust in GOD; you are following the manifest truth.
So put your trust in God; you are on the path of clear Truth.
So put your trust in God; you are on the path of clear Truth.
So rely upon Allah. You are upon the obvious Right.
Therefore rely on Allah, verily you are on the manifest truth
So, place your trust in God; for yours is surely the path of the clear truth.
Hence, put your trust in Allah alone, for, behold, you are taking stand on Truth self-evident
Therefore rely on Allah; surely you are on the clear truth
So put thy trust in ALLAH, surely, thou art on manifest truth
So trust in God; truly thou standest upon the manifest truth
So, (believers!) put your trust in Allah: Surely, you (O Prophet!) are on (the Path of) clear (and open) Truth
Therefore, put your trust in God. You are on the path of apparent truth.
So rely on God. You are upon the clear truth
So rely upon Allah ; indeed, you are upon the clear truth
So rely upon God, indeed, you are on the clear truth.
So put thy trust in God: for thou art on (the path of) manifest Truth
So put thy trust in Allah: for thou art on (the path of) manifest Truth
إِنَّكَ لَا تُسۡمِعُ ٱلۡمَوۡتَىٰ وَلَا تُسۡمِعُ ٱلصُّمَّ ٱلدُّعَاۤءَ إِذَا وَلَّوۡا۟ مُدۡبِرِینَ ٨٠
You cannot make the dead hear, you cannot make the deaf listen to your call when they turn their backs and leave
Surely, you can neither make the dead hear, nor can you make the deaf hear the call when they flee turning their backs,
Verily thou canst not make the dead hear, nor canst thou make the deaf hear the call when they flee turning their backs
You cannot make the dead to listen, or the deaf to hear the call, when they have turned their backs
Indeed, you cannot make the dead (those who live unconsciously) hear; when they turn their backs (to the Truth) and go, you cannot make the deaf hear!
You will not make dead men hear and you will not make deaf men hear the call when they turn their backs in flight.
Indeed you cannot make the dead hear, nor can you make the deaf hear the call when they turn their backs [upon you]
Indeed you cannot make the dead hear nor can you make the deaf hear the call once they have turned their backs, going away
Of course you cannot make the dead hear nor can you make the deaf hear (your) call when they retreat turning their backs (on you)
Thou shalt not make the dead to hear, neither shalt thou make the deaf to hear the call when they turn about, retreating
Indeed, you cannot make the dead hear, or make the deaf hear the call when they turn back going away.
You can not deliver the message to the dead person nor can you make the deaf to hear you; especially when they turn away from you
Truly you cannot cause the dead to listen, nor can you cause the deaf to hear the call, as they turn back in retreat
Indeed, yousg cannot make the dead hear, nor can you make the deaf hear the call if they withdraw and turn their backs.
Verily, thou canst not make the dead to hear, and thou canst not make the deaf to hear the call when they turn their backs on thee
Indeed the dead * do not listen to your call nor do the deaf * listen to your call, when they flee turning back. (The dead and deaf implies the disbelievers.
Truly you cannot make the dead hear and you cannot make the deaf hear the call when they turn their back away.
Verily thou shalt not make the dead to hear, neither shalt thou make the deaf to hear thy call to the true faith, when they retire and turn their backs
Verily, you can not make the dead to hear, nor can you make the deaf to hear the call when they turn to flee
You do not make the dead hear, nor do you make the deaf hear you call when they turn about, retreating
Thou shalt not make the dead to hear; neither shalt thou make the deaf to hear the call, when they turn away backward
Verily, you do not make the dead to hear, and you do not make the deaf to hear to the call, when they fled turning their backs
Truly, thou wilt not cause the dead to hear nor wilt thou cause to hear the unwilling to hear the calling to them when they turned as ones who draw back.
Truly, you cannot cause the [spiritually] dead to listen or cause the [spiritually] deaf to hear the call if they insist on retreating.
The fact is that you cannot make the dead hear you, nor can you make the deaf hear the call especially when they turn their backs and pay no heed
Surely you cannot make the dead hear you, nor can you make the deaf hear your call if they turn back in flight
Certainly thou canst not make the dead to hear the call, nor canst thou make the deaf to hear, when they go back retreating
You cannot make the dead to hear nor can you make the deaf to hear the call when they return retreating,
You cannot make the dead hear. And you cannot make the deaf to the call hear when they turn their backs and go away
(O Beloved!) Surely, you make neither the dead (i.e., the disbelievers deprived of the vitality of faith) hear your call nor the deaf (i.e., deprived of hearing the call of truth) while they are getting away (from you) turning their backs.
You cannot make the dead hear, nor can you make the deaf hear the call when they turn their backs and flee
You cannot make the dead hear, nor can you make the deaf hear the call when they turn their backs and flee.
You cannot make the dead hear, nor can you make the deaf hear the call when they turn their backs and flee.
That you do not make the deads hear/listen, and you do not make the deaf hear/listen (to) the call/prayer if they turned away giving their backs
[But,] verily, thou canst not make the dead hear: and [so, too,] thou canst not make the deaf [of heart] hear this call when they turn their backs [on thee] and go away
Surely you will not make the dead to hear, nor will you make the deaf to hear the call when they turn away, withdrawing
Lo! thou canst not make the dead to hear, nor canst thou make the deaf to hear the call when they have turned to flee
You cannot make the dead listen and the deaf are unable to hear calls. Thus, they turn back on their heels
Surely, you cannot make the dead to hear, nor can you make the deaf to hear your call when they turn their backs in retreat
Surely you cannot make the dead to hear, nor can you make the deaf to hear the call , (mostly) when they go back retreating.
Surely, you cannot make the dead hear anything. Nor can you get the deaf to heed your call, if they turn their backs and run away
Surely you cannot make the one who is (spiritually) dead hear the truth. Nor can you make those who are deaf hear the call, (mostly) when they go back retreating.
But you shall not be able to make your voice reach the spiritually dead nor shall you be able to make it reach the worthless who counsel deaf nor do they open their hearts' ears when they turn their backs
You can no more make the deaf hear the call than you can the dead, if they turn their backs on you;
You certainly cannot make the dead hear ˹the truth˺. Nor can you make the deaf hear the call when they turn their backs and walk away.
For you cannot make the dead hear and cannot make the deaf hear when they turn away.
You cannot make the dead hear you, nor can you make the deaf hear your call if they turn their backs and pay no heed
You cannot make the dead, nor the deaf, hear the call, if they turn away.
You will not make the dead hear, nor will you make the deaf listen to the call when they have turned their backs and gone away,
You will not make the dead hear, nor will you make the deaf listen to the call when they have turned their backs and gone away
You will not make the dead hear, nor will you make the deaf hear the calling if they turned away in back retreat.
Verily you cannot make the dead to listen nor can you make the deaf to hear the call when they turn away backward
Indeed you cannot make the dead hear; and you cannot make the deaf hear your call when they turn their backs and go away.
But verily, you cannot make the dead (or the "living-dead") hear, nor can you make the deaf of heart to hear the call when they turn back to retreat
Surely you do not make the dead to hear, and you do not make the deaf to hear the call when they go back retreating
Verily, thou canst not make the dead to hear, nor canst thou make the deaf to hear the call, when they retreat turning their backs
Surely thou dost not make the dead hear; nor dost thou make the deaf hear the call when they turn their backs
Truly, you cannot make the dead to hear, nor can make the deaf to hear the call, especially when they go away in hiding
You can’t make the dead hear, nor can you make the deaf hear the call when they retreat.
You cannot make the dead hear, nor can you make the deaf hear the call if they turn their backs and flee
Indeed, you will not make the dead hear, nor will you make the deaf hear the call when they have turned their backs retreating
Indeed, you cannot make the dead to hear, and you cannot make the deaf to hear the call when they turn back, retreating;
Truly thou canst not cause the dead to listen, nor canst thou cause the deaf to hear the call, (especially) when they turn back in retreat
Truly thou canst not cause the dead to listen, nor canst thou cause the deaf to hear the call, (especially) when they turn back in retreat
وَمَاۤ أَنتَ بِهَـٰدِی ٱلۡعُمۡیِ عَن ضَلَـٰلَتِهِمۡۖ إِن تُسۡمِعُ إِلَّا مَن یُؤۡمِنُ بِءَایَـٰتِنَا فَهُم مُّسۡلِمُونَ ٨١
you cannot guide the blind out of their error: you cannot make anyone hear you except those who believe in Our signs and submit [to Us]
nor can you lead the blind out of their error; you can not make to hear except those who believe in Our Verses, and who have submitted as Muslims.
Nor canst thou lead the blind out of their error. Thou canst make none hear save these who believe in Our signs and who have submitted themselves
Nor can you lead the blind when they have gone astray. You can make none hear except those who believe in Our signs and have come to peace and submission
You cannot show the right way to the blind to guide them out of their wrong way! You can only make those hear, who have believed in Our signs within their essence as a result of their submission.
You will not guide blind men out of their error. You will not make anyone hear except for those who have iman in Our Signs and so are Muslims.
nor can you lead the blind out of their error. You can make only those hear who believe in Our signs and who have submitted
Nor can you guide the blind out of their error. You can make none hear save those who (being unprejudiced, are willing to) believe in Our Revelations and signs (in the outer world as well as in their inner world), and are (therefore) ready to submit (to the truth)
And you cannot guide the blind (as well) out of their error. You can make only those to hear who believe in Our Messages and so have surrendered themselves in submission (to Our will)
Thou shalt not guide the blind out of their error neither shalt thou make any to hear, save such as believe in Our signs, and so surrender
And you are not a guide to the blind (who does not want to see the truth) about their error. You can only make those listen who believe in Our signs and they are submitted.
You can not guide the blind [to the right path] in spite of his will. You can deliver the message only to those who have chosen to believe and then submit themselves wholeheartedly
Nor can you be a guide to the blind, to prevent them from straying. Only those will listen who believe in Our signs, and they should all be considered muslim
Nor can yousg guide the blind out of their utter misguidance; you can make no one hear except those who believe in Our signs, and are (thus) Muslims.
nor art thou a guide to the blind, out of their error: thou canst only make to hear such as believe in our signs, and such as are resigned
And you will not guide the blind out of their error; and none listen to you except those who accept faith in Our signs, and they are Muslims
And you are not going to guide the blind from their misguidance. You cannot make hear except one who believes in Our signs while they are in submission.
Neither shalt thou direct the blind to extricate themselves out of their error. Thou shalt make none to hear thee, except him who shall believe in our signs: And they are wholly resigned unto Us
Nor can you guide the blind out of their error. You can make none to hear, save those who believe Our revelations and have Surrendered
Nor do you guide the blind out of their error, nor do you make any to hear, except those who believe in Our verses and are Muslims
Neither art thou the guide of the blind out of their errors: none truly shalt thou make to hear but those who believe our signs: and they are Muslims
And you (are) not (that) who guides the blind inspite of their persistence in ignorance and error. You do not make one hear (the Message) except that who Believes in Our Ayaat, so they are Muslims
Nor wilt thou be one who guides the unwilling to see out of their fallacy. Thou wilt not cause to hear, but whoever believes in Our signs and so they are ones who submit to God.
You cannot be a guide to the unseeing to keep them from straying. Only those who believe in Our signs will listen, and they will bow in submission to Allah.
nor can you guide the blind people to prevent them from straying; none will listen to you except those who believe in Our revelations and become Muslims
nor can you direct the blind to the Right Way, preventing them from falling into error. You can make only those who believe in Our verses to hear the call and then submit
Nor canst thou lead the blind out of their error. Thou canst make none to hear except those who believe in Our messages, so they submit
nor can you lead the blind (away) from their error, you can make no one to hear except those who believe in Our signs, so they submit (as Muslims).
And you cannot guide the blind out of their liability. None can you make listen to you save those who believe in Our Verses/signs and then become Muslims (surrender to Allah's Will)
Nor can you guide the blind (of heart, rescuing them) from their wrong path. (In fact) you make only them hear who (accepting your call) believe in Our Revelations. So it is they who are Muslims (and only they deserve to be called alive)
Nor can you guide the blind from their misguidance. You can only make those who believe in Our revelations hear you, for they have surrendered
Nor can you guide the blind from their misguidance. You can only make those who believe in Our revelations hear you, for they have submitted
Nor can you guide the blind from their misguidance. You can only make those who believe in Our revelations hear you, for they have submitted.
And you are not (capable) with guiding the blind/confused from their misguidance, that truly you make (to) hear/listen except who believes with Our verses/evidence/signs, so they are Moslems/submitters
just as thou canst not lead the blind [of heart] out of their error; none canst thou make hear save such as [are willing to] believe in Our messages, and thus surrender themselves unto Us
And in no way will you ever guide the blind out of their errancy; decidedly you will make none to hear except the ones who believe in Our signs, (and) so they become Muslims (i.e., they surrender to Allah)
Nor canst thou lead the blind out of their error. Thou canst make none to hear, save those who believe Our revelations and who have surrendered
You cannot guide the straying blind ones. You can only make hear those who believe in Our revelations submissively
nor can you show the right path to the blind against their wandering astray. You can make no one to listen (to you) except those who believe in Our verses, then submit themselves (to Allah)
Nor can you lead the blind out of their error. You can only make those hear who believe in Our ‘Verses’ and so have submitted (themselves entirely to the authority of Allâh).
You cannot give directions to a blind man who has lost his way. You would only be able to tell those who believe and are ready to submit
Nor can you make the ones who are (spiritually) blind come out of their deception. You can make none hear the truth except the ones who have absolute faith in Our Revelations, wholly submitting (themselves to Allâh).
Nor shall you be able to guide those who lack intellectual or spiritual perception and their minds' eyes are blind nor can you extricate them or disengage out of the entangled wood of error. You can only influence those who listen to you and give credence to Our revelations and to Our authoritative divine signs with hearts impressed with the image of religious and spiritual virtues, for such persons have indeed conformed to Islam
nor are you there to guide the blind away from their error. Only those will hear you who believe in Our signs and submit to Our will
Nor can you lead the blind out of their misguidance. You can make none hear ˹the truth˺ except those who believe in Our revelations, ˹fully˺ submitting ˹to Allah˺.
And you will not guide the blind away from their error. You can only make those hear who believe in Our signs and submit (as Muslims).
nor can you guide the blind out of their error. None shall give ear to you save those who believe in Our revelations and have become Muslims
Nor can you guide the blind out of their straying. The only ones who will hear you are those who believe in our revelations, and decide to be submitters.
and you cannot guide the blind away from their error. You cannot make anyone hear you except those who believe in Our signs and submit to [Us].
and you cannot guide the blind away from their error. You cannot make anyone hear you except those who believe in Our signs and submit to [Us].
And you are not guiding the blind about their astray. You only will not listen, except those who believe with Our verses; so, they are Muslims.
Nor can you lead the blind against their straying; you can make none hear save those who believe in Our revelations and who have surrendered
Nor can you lead the blind out of their error. You can only get those who believe in Our signs to listen; and they will then submit themselves [to God].
Nor can you lead the blind of reason out of their error. You can only make those hear who believe in Our Signs, so they submit
Nor can you be a guide to the blind out of their error; you cannot make to bear (any one) except those who believe in Our communications, so they submit
And thou canst not guide the blind out of their error. Thou canst make only those to hear who believe in Our Signs, so they submit
nor canst thou guide the blind away from their error. Thou canst only make hear those who believe in Our signs and are submitters
Nor can you lead the blind, from wandering away (from the Path): You will get only those who believe in Our Signs to hear, and those who have submitted (to Allah as Muslims)
You can’t guide the blind out of their errancy. You can make none hear except those who believe in Our revelations; they are in submission.
Nor can you guide the blind out of their straying. You can make no one listen, except those who believe in Our verses; for they are Muslims
And you cannot guide the blind away from their error. You will only make hear those who believe in Our verses so they are Muslims [submitting to Allah ]
Nor are you a guide to the blind, out of their error; you cannot cause to hear except he who believes in Our signs, then they are those who submit.
Nor canst thou be a guide to the blind, (to prevent them) from straying: only those wilt thou get to listen who believe in Our Signs, and they will bow in Islam
Nor canst thou be a guide to the blind, (to prevent them) from straying: only those wilt thou get to listen who believe in Our Signs, and they will bow in Islam
۞ وَإِذَا وَقَعَ ٱلۡقَوۡلُ عَلَیۡهِمۡ أَخۡرَجۡنَا لَهُمۡ دَاۤبَّةࣰ مِّنَ ٱلۡأَرۡضِ تُكَلِّمُهُمۡ أَنَّ ٱلنَّاسَ كَانُوا۟ بِءَایَـٰتِنَا لَا یُوقِنُونَ ٨٢
When the verdict is given against them, We shall bring a creature out of the earth, which will tell them that people had no faith in Our revelations
And when the Word (of punishment) is fulfilled against them, We shall bring out for them a beast from the earth, which will speak to them because people did not believe in Our Verses
And when the word shall come to be fulfilled concerning them, We shall bring forth a beast of the earth speaking unto them, that the people have not of Our signs been convinced
When the sentence will have been passed against them, We shall bring forth beastly brutes from the earth who will torment them, for men certainly do not believe Our signs
When the command (their own Doomsday [death] or the time prior to the general Doomsday) reaches them, We will produce a dabbah from the earth (a talking form from the earth [the body] during the experience of parting from the body, i.e. death) which will tell them that man had no certainty in Our signs (they were unable to observe the qualities of the Names that comprise their being)!”
When the Word is justly carried out against them, We will produce a Beast from the earth which will speak to them. Truly mankind had no certainty about Our Signs.
And when the word [of judgement] falls upon them, We shall bring out for them an Animal from the earth who shall speak to them that the people had no faith in Our signs
When the time for the fulfillment of the word (of punishment) about them comes, We will bring forth for them a living creature from the earth who will speak to them – that people have no certainty of faith in Our signs and Revelations
And when the judgment becomes due against them (-the unjust) We shall bring forth for them a (grossly) materialistic person which will rule over them (and also an insect which shall wound them to cause plague). That is because the people did not have firm faith in Our Messages
When the Word falls on them, We shall bring forth for them out of the earth a beast that shall speak unto them: 'Mankind had no faith in Our signs.
And when the word (of punishment) happens to them, We bring out a creature from the earth for them, telling them that people were not sure of Our signs.
When the time comes, I (God) will order an earthly beast to give them a speech about their disbelief
And when the word is proven against them, we will produce from the earth a creature to face them. He will speak to them because humanity did not believe with assurance in Our signs
And when the decree is fulfilled against them, We will bring out for them—from the earth—a treading creature that will tell them that mankind used to have no certitude in Our signs.
And when the sentence falls upon them we will bring forth a beast out of the earth that shall speak to them, (and say) that, 'Men of our signs would not be sure.
And when the Word (promise) appears upon them, We shall bring forth for them a beast from the earth to speak to them - because the people were not accepting faith in Our signs. (This beast will rise from the earth, when the Last Day draws near.
And when the word will come down upon them, We will bring forth for them a beast from the earth. It will speak to them saying, “The humankind were not in certitude about Our signs.”
When the sentence shall be ready to fall upon them, We will cause a beast to come forth unto them from out of the earth, which shall speak unto them: Verily men do not firmly believe in our signs
And when the word is fulfiled against them We will bring forth a beast out of the earth (gross materialism?) that shall speak to (or wound) them, because mankind had not faith in Our revelations
And when the Word falls on them, We will bring out from the earth a beast that shall speak to them: 'Indeed the people were not certain of Our verses.
When the doom shall be ready to light upon them, we will cause a monster to come forth to them out of the earth, and cry to them "Verily men have not firmly believed our signs."
And when the Statement (about the final destruction of this world) got issued in their presence, We brought forth to them a Daabbah from within the earth; she will talk to them (to make them realise their state) because mankind believed not with certainty in Our Ayaat
And when the saying fell on them, We will bring out a moving creature for them from the earth that will speak to them, that: Humanity had not been certain of Our signs.
When the Word is fulfilled against them, We shall bring forth for them from the earth a beast. He will be able to speak to them because humanity did not believe with assurance in Our signs.
When the time to fulfill Our word comes to pass, We will bring out from the earth a monster that shall speak to them, because the people did not believe in Our revelations
And when the time for the fulfilment of Our Word against them will come, We shall bring forth for them a beast from the earth who will speak to them because people did not believe in Our Signs
And when the word comes to pass against them, We shall bring forth for them a creature from the earth that will speak to them, because people did not believe in Our messages
And when the word becomes incumbent on them, We will bring out for them a living creature from the earth which will speak to them because mankind was not sure of Our signs
And when the word gets fulfilled about them, We shall bring out for them a creature from the earth, which will tell them that mankind had no real faith in Our Verses/signs. @ @ My undedrstanding of this Verse is that it applies to modern man's unabashed gobbling up of the theory of evolution. Protagonists of this theory assert that mankind evolved itself from lower forms of life through processes of natural selection and survival of the fittest. They reject the Qur'aanic assertion that a Super-intelligent, Omniscient and Omnipresent Being has consciously, deliberately or purposefully created mankind and everything else in the Universe. The thought of such a Creator is anathema for the atheists subscribing to the theory of evolution. This theory could well be the creature spoken of in this Verse, telling those who believe in it that they have no real faith in the Qur'aanic Verses/signs. In this context I invite my readers to go through my booklet Why Do I Believe In Islam
And when the time to execute Our command (of torment) against them comes, We shall bring out for them from the earth a beast who will converse with them because people do not have certitude in Our signs
And when the punishment has been deserved by them, We will bring out for them a creature made of Earthly material, it will speak to them that the people have been uncertain regarding Our revelations
And when the punishment has been deserved by them, We will bring out for them a creature from the earth, it will speak to them that the people have been unaware regarding Our revelations
And when the sentence has fallen upon them, We will bring out for them a creature-of the earth-that speaks to them. Indeed, the people are unaware regarding Our signs.
And if the saying/words fell/landed on (to) them, We brought out for them a walker/creeper from the earth/Planet Earth she/it converses/talks to them , "That the people were with Our verses/evidences not being sure/certain."
Now, [as for the deaf and blind of heart –] when the word [of truth] stands revealed against them, We shall bring forth unto them out of the earth a creature, which will tell them that mankind had no real faith in Our messages
And when the Saying befalls them, We will bring out for them from the earth a beast that will speak to them that mankind had no certitude in Our signs
And when the word is fulfilled concerning them, We shall bring forth a beast of the earth to speak unto them because mankind had not faith in Our revelations
When the word about them comes true We shall make a creature appear to them on earth who will tell them that people had no faith in Our revelations
When the word will come to fall upon them, We will bring forth for them a beast from the earth who will speak to them that the human beings (i.e the infidels) did not believe in Our signs
When the time for the fulfillment of the word against them is about to come, We will bring forth for them a living creature from the earth that will say unto them that : ‘People have no certainty in Our Verses.”
When the time arrives for Our prophecy to come true, We will cause a beast to emerge from the earth and address them. Indeed, people did not believe Our signs (with certainty)
And When the time for the fulfillment of the Word against them is about to come, We will bring forth for them out of the earth a living creature saying to them that people had no faith in Our Revelations.
And when time is propitious for Allah's predetermined special occasion to come to pass and they-the infidels - come to meet with their destiny, We introduce to them a beast from the earth to discourse with them and say to them: "The infidels had always denied Allah's revelations and authoritative signs. What do you think of the signs now!"
When the judgement against them comes to pass, We shall bring forth from the Earth a beast that will tell them about the people who didn’t believe in Our signs.
And when the decree ˹of the Hour˺ comes to pass against them, We will bring forth for them a beast from the earth, telling them that the people had no sure faith in Our revelations.
And when the word against them comes to pass We bring out a creature from the earth for them to speak to them that mankind were not sure about Our signs.
On the day when the Judgement smites them, We will bring out from the earth a monster that shall speak to them. Truly, people had no faith in Our revelations
At the right time, we will produce for them a creature, made of earthly materials, declaring that the people are not certain about our revelations.
And when the judgment comes against them, We will bring forth a beast from the earth to tell them that, truly people had no true faith in Our signs.
And when the judgment comes against them, We will bring forth a beast from the Earth to tell them that, truly, people had no true faith in Our signs.
And when the saying has occurred upon them, We brought out for them from the earth a moving creature which will talk to them that the people were with Our verses not certain.
And when the word is fulfilled against them We shall bring forth for them a moving creature from the earth that shall speak unto them, because people did not believe in Our revelations
When the Word comes to pass against them, We will bring forth to them out of the earth a beast which will say to them that mankind had no real faith in Our revelations.
Now, when the Word stands fulfilled against them (humanity paying no heed) We bring forth from among the humbled ones who tell them (by way of rebellion) that mankind has not had conviction in Our Laws. ((6:65). 'Dabbatam-min
And when the word shall come to pass against them, We shall bring forth for them a creature from the earth that shall wound them, because people did not believe in Our communications
And when the sentence is passed against them, WE shall bring forth for them an insect out of the earth which shall wound them because people did not believe in Our Signs
And when the Word comes upon them, We shall bring forth for them a beast from the earth who will speak to them of how mankind was not certain of Our signs
And (remember) when the Word is made true against them, We shall bring out from the earth a beast to (face) them: To speak to them, because mankind did not believe in Our Signs with (due) certainty
When the Decree is issued against them, We will produce for them a creature from the earth that will speak to them because mankind didn’t have faith in Our signs.
And when the Word has fallen on them, We will bring out for them from the earth a creature which will say to them that the people are uncertain of Our revelations
And when the word befalls them, We will bring forth for them a creature from the earth speaking to them, [saying] that the people were, of Our verses, not certain [in faith]
And when the sentence falls upon them We will bring forth a creature from the earth speaking to them, that mankind were, of Our signs, not sure.
And when the Word is fulfilled against them (the unjust), we shall produce from the earth a beast to (face) them: He will speak to them, for that mankind did not believe with assurance in Our Signs
And when the Word is fulfilled against them (the unjust), we shall produce from the earth a beast to (face) them: He will speak to them, for that mankind did not believe with assurance in Our Signs
7
Overthrow of Opposition
وَیَوۡمَ نَحۡشُرُ مِن كُلِّ أُمَّةࣲ فَوۡجࣰا مِّمَّن یُكَذِّبُ بِءَایَـٰتِنَا فَهُمۡ یُوزَعُونَ ٨٣
The Day will come when We gather from every community a crowd of those who disbelieved in Our signs and they will be led in separate group
And (remember) the Day when We shall gather out of every nation a troop of those who denied Our Verses, and they shall be driven (to the place of reckoning),
And remind them of the Day whereon We shall Rather from every community a troop of those who belied Our signs, and they shall be held in order
The day We shall gather from every community a section of those who denied Our signs, and they will be brought (in separate groups)
During that time We will assemble as groups those who denied Our signs from every community... They will all be dispatched together.
On that Day We will collect from every community a crowd of those who denied Our Signs, paraded in tight ranks.
The day We shall resurrect from every nation a group of those who denied Our signs, and they shall be held in check
A Day (will come) when We will raise up and gather from every community a host of those who denied Our Revelations and signs (which establish the truth of all the essentials of faith), and they will be set in array (and driven to the place of reckoning
And (remind them of) the day when We shall gather together from every people a large group of those who cried lies to Our Messages; then they shall be arranged in separate columns
Upon the day when We shall muster out of every nation a troop of those that cried lies to Our signs, duly disposed
And on the day when We gather from every community a group of those who denied Our signs, and they are set in rows.
Imagine the Day when I will gather together the disbelievers of every community
One day We will gather together from every people, a group of those who reject our signs, and they will be kept in ranks
On the day when We herd from every community a crowd of those who disbelieve our signs, so that they are held in strict order.
And the day when we will gather from every nation a troop of those who said our signs were lies; and they shall be marshalled
And the Day when We will raise from every nation an army that denies Our signs – so the former groups will be held back for the latter to join them
And the day when We shall gather from every nation a group out of those who belie Our signs while they are driven in flocks as they are pressed forward.
On the day of resurrection We will assemble, out of every nation, a company of those who shall have charged our signs with falsehood; and they shall be prevented from mixing together
And the Day when We will gather from every nation a troop of those who denied our revelations, and they shall be marshalled
On that Day We shall gather a crowd from every nation of those who belied Our verses, so they are gathered
And on that day shall be gathered out of every nation a company of those who have gainsaid our signs, in separate bands
And (bring to mind) the Day when We shall gather out of every community the horde of those who deny Our Ayaat, then they will be separated into groups (on the basis of the degree of their arrogance and disbelief)
And on a Day We will assemble a unit out of every community of whoever denies Our signs and they will be marching in rank.
One day We shall congregate from all people a crowd of those who reject our verses, and they will be held in rows.
On that Day We shall gather from every nation a multitude of those who disbelieved Our revelations; then they shall be arranged in classifications according to their merits
Just imagine the Day when We shall muster from every nation a large group of those who gave the lie to Our Signs, and they shall be duly arranged in rank
And the day when We gather from every nation a party from among those who rejected Our messages, then they will be formed into groups
And the day We will gather from every community, batches of those who denied Our signs, they will be formed in to ordered ranks,
And on that Day We shall gather from within every community a host of those who considered Our Verses false. They will then be led in rows
And the Day when We shall gather out of every community a party of those who used to reject Our Revelations, they will be stopped (from the front in order that they all move together)
And the Day We gather from every nation a party that denied Our revelations, then they will be driven
And the Day We gather from every nation a party that denied Our revelations, then they will be driven
And the Day We gather from every nation a party that denied Our revelations, then they will be driven.
And a day/time We gather from every nation a group/crowd from who denies/falsifies with Our verses/evidences , so they are being restrained/apportioned
And on that Day We shall gather from within every community a host of those who gave the lie to Our messages; and they will be grouped [according to the gravity of their sins]
And the Day when We will muster out of every nation a troop of the ones who cried lies to Our signs, so they were duly dispensed
And (remind them of) the Day when We shall gather out of every nation a host of those who denied Our revelations, and they will be set in array
On the day when We resurrect from every nation a group from among those who had rejected Our revelations, they will be kept confined in ranks
And (remember) the day when We will gather from every nation a host of those who used to reject Our verses, and they will be kept under control
The day will come when We gather out of every nation a group of those who used to belie Our ‘Revelations’. They will be set in rows
That day, from each generation We shall gather a huge crowd of those who had rejected Our signs. Then, they shall be divided into groups (according to the degree and nature of their sins)
And (mention) the day when We shall gather from every nation a group of those who persistently denied Our Signs, and they will be set in rows.
The Day shall come when We throng from every nation a group of those Who rejected Our message and denied Our authoritative divine signs. They shall be driven ahead like herds one flock behind the other
And on the Day when We gather from every community an army of those who denied Our signs, they will march in ranks.
˹Watch for˺ the Day We will gather from every faith-community a group of those who denied Our revelations, and they will be driven in ranks.
And on the day We gather a portion from each community of those who denied Our signs and arrange them into divisions.
On that day We shall herd from each community a multitude of those who disbelieved Our revelations. They shall be led in separate bands
The day will come when we summon from every community some of those who did not believe in our proofs, forcibly.
And [warn of] the Day when We will gather from every nation a crowd of those who deny Our messages, and they will be formed into groups,
And [warn of] the Day when We will gather from every nation a crowd of those who deny Our messages, and they will be formed into groups,
And on a Day when We muster from every community a cohort from those who falsified with Our verses; so, they are driven in groups.
And on the Day when We shall muster out of every nation a party from those who belied Our revelations, and they shall be kept in rank
On that day We shall gather from each community a host of those who denied Our revelations; and they shall be lined in ranks.
And times shall come when defiance of Our Laws will cause forces from every nation to assemble in alliances and meet one another in combat
And on the day when We will gather from every nation a party from among those who rejected Our communications, then they shall be formed into groups
And remind them of the day when WE shall gather together from every people a party from among those who rejected Our Signs, and they shall be formed into separate groups
And on that Day We shall gather from every community a group of those who denied Our signs, and they shall be marshaled [in ordered ranks]
And (remember) one Day We shall bring together from every people a group of those who reject Our Signs (verses), and they shall be kept in (their proper) order—
On the Day we will gather from every community a group of those who denied Our revelations, they will be marshaled.
On the Day when We gather from every community a group of those who rejected Our revelations; and they will be restrained
And [warn of] the Day when We will gather from every nation a company of those who deny Our signs, and they will be [driven] in row
And the day We will gather from every nation a troop of those who said Our signs were lies; and they shall be marshalled;
One day We shall gather together from every people a troop of those who reject our Signs, and they shall be kept in ranks,
One day We shall gather together from every people a troop of those who reject our Signs, and they shall be kept in ranks,
حَتَّىٰۤ إِذَا جَاۤءُو قَالَ أَكَذَّبۡتُم بِءَایَـٰتِی وَلَمۡ تُحِیطُوا۟ بِهَا عِلۡمًا أَمَّاذَا كُنتُمۡ تَعۡمَلُونَ ٨٤
until, when they come before Him, He will say, ‘Did you deny My messages without even taking them in? Or what were you doing?’
until when they all come (before their Lord), He will say: “Did you deny My Verses when you did not comprehend them by knowledge? Or what you used to do?”
Until when they shall have come, He Shall say: belied ye My signs when ye encompassed them not in Your knowledge; nay, what else was it that ye have been working
So that when they come (before the Lord) He will say: "Did you deny My signs without having understood them? Or what was it that you were doing?"
When they come, Allah will say, “Did you attempt to deny My signs even though they were beyond the scope of your knowledge? What was it that you did?”
Then when they arrive He will say, ´Did you deny My Signs even though you did not have proper knowledge of them. What were you doing?´
When they come, He will say, ‘Did you deny My signs without comprehending them in knowledge? What was it that you used to do?’
Until they arrive there, when He will say to them: "Did you deny My Revelations and signs even without even having full, certain knowledge about them? If that is not so, what else were you doing?"
Until when they arrive (before their Lord) He will say, `Did you not cry lies to My Messages before you had gained full knowledge about them? Or what (else) was it that you had been doing (about them)?
till, when they are come, He shall say, 'Did you cry lies to My signs, not comprehending them in knowledge, or what have you been doing?
Until when they come (for judgment), He says: “Did you deny My signs while you did not fully understand them by (your) knowledge, what were you doing?”
When they are all gathered, then I will say: “You refused my revelations without giving them any thought. Is it not what you did?”
Until they come, and it will be said to them, “Did you reject My signs, though you comprehended them not, or what was it you did?
Until, when they come (before their Lord), He will say, "Did you deny My signs and did you not encompass them in knowledge, or what were you doing?"
until they come, and He will say, 'Did ye say my signs were lies, when ye had compassed no knowledge thereof? or what is it that ye were doing?
Until when they all come together, He will say, “Did you deny My signs whereas your knowledge had not reached it, or what were the deeds you were doing?”
Until when they come and He says, “Did you belie My signs while you had not comprehended it in knowledge or what was it that you were doing?”
until they shall arrive at the place of judgment. And God shall say unto them, have ye charged my signs with falsehood, although ye comprehended them not with your knowledge? Or what is it that ye were doing
Until, when they come before their Lord, He will say, "Did you deny my revelations when you had compassed no knowledge thereof? Or what is it that you were doing?"
When they have come, He will say: 'Did you belie My verses, although you knew nothing, or what was it you were doing?
Till they come before God, who will say, "Treated ye my signs as impostures, although ye embraced them not in your knowledge? or what is it that ye were doing
till when they reached (the place of reckoning before their Nourisher-Sustainer), He said: “Did you deny My Ayaat while you comprehended them not in knowledge — or what else was it that you used to do?”
Until when they drew near, He will say: Denied you My signs without comprehending them in knowledge, or what is it that you had been doing?
They will arrive [before God]. (Allah) will say, “Did you reject My signs without comprehension, or what?”
until when they have all arrived, their Lord will ask: "Did you deny My revelations without gaining their comprehensive knowledge? If not this, what else were you doing
until, when all of them have arrived, Allah will say: "Did you give the lie to My Signs even without encompassing them with your knowledge? If that is not so, what did you do?"
Until, when they come, He will say: Did you reject My messages, while you did not comprehend them in knowledge? Or what was it that you did
until when they come (before Allah), He will say, “Did you deny My signs and did not comprehend them in (your ) knowledge, or what was it that you did?”
And so when they shall come up before Allah, He will say, "You considered My Verses false and you have had no thorough knowledge thereon!? What were you doing!?"
Till, when they all reach (the point of reckoning), it will be said: ‘Did you reject My Revelations (without meditating on them), whereas you could not thoroughly understand them with (your inadequate) knowledge? Or (tell yourselves) what else was (the reason) that you used to (belie the truth).
Until they have come, He will Say: "Have you denied My revelations while you had no explicit knowledge of them What were you doing"
Then, when they have come, He will say: "Have you denied My revelations while you had no explicit knowledge of them? What were you doing?"
Then, when they have come, He will say: "Have you denied My revelations while you had no explicit knowledge of them? What were you doing?"
Until when they came, and He said: "Did you lie/deny/falsify with My verses/evidences/signs, and you did not comprehend/encircle with it knowledge, (or) what that you were making/doing ."
until such a time as they shall come [to be judged. And] He will say: “Did you give the lie to My messages even though you failed to encompass them with [your] knowledge? Or what was it that [you thought] you were doing?”
Until, when they come, He will say, "Did you cry lies to My signs, and did (you) not encompass them in knowledge, or what were you doing?"
Till, when they come (before their Lord), He will say: Did ye deny My revelations when ye could not compass them in knowledge, or what was it that ye did
When they will be brought into the presence of God, He will ask them, "Did you reject My revelations without fully understanding them. What did you know about them if you had any knowledge at all
Until when they will come, He (Allah) will say, .Did you reject My verses while you did not comprehend them with knowledge, or what was it that you used to do
Till, when they arrive (at the place of reckoning), He will say: Did you belie My ‘Verses’ while you did not (try to) investigate thoroughly (so as to determine their nature), or what was it that you have been doing?"
When all have arrived, Allah will say, "You rejected My signs even though your knowledge consisted of nothing to the contrary? (If not) what else did you do?"
Till, when they arrive (at the place of reckoning), He will say: Did you deny My revelations when you couldn’t encompass them in knowledge, or what was it that you used to do?"
Until they have all assembled before Him for judgement. Then shall He question them "Did you not deny My revelations and authoritative divine signs when you did know their significance! What was it you were doing and what was it you had in mind?"
And, when they arrive before Him, He will say, “Did you deny My signs despite not comprehending them? If not, what were you doing?”
When they ˹finally˺ come before their Lord, He will ask ˹them˺, “Did you deny My revelations without ˹even˺ comprehending them? Or what ˹exactly˺ did you do?”
Until when they come, He will say: did you deny My signs without grasping them in knowledge, or what did you do?
and, when they come, He will say: ‘You denied My revelations although you knew nothing about them. What was it you were doing?‘
When they arrive, He will say, "You have rejected My revelations, before acquiring knowledge about them. Is this not what you did?"
until, when they arrive [at the place of Judgment], He will say, "Did you deny My messages without even trying to understand them? What were you doing?"
until, when they arrive [at the place of Judgment], He will say, “Did you deny My messages without even trying to understand them? What were you doing?”
Until, if they came, And He said, “Did you falsify with My verses and you did not encompass with them in knowledge? Or what you were working on?”
Till when they come (before their Lord), He will say: �Did you reject My revelations while you had no comprehensive knowledge of them? Or what was it you did?
And when they come forth [God] will say: 'Did you deny My revelations even though you did not comprehend them fully; or what was it that you were doing?'
Till when they come worn out, (the Truth will become manifest to them, saying), "Did you deny My Messages because you failed to use your knowledge? Or what else was it that you were doing?" (10:39)
Until when they come, He will say: Did you reject My communications while you had no comprehensive knowledge of them? Or what was it that you did
Till, when they come, HE will say, `Did you reject MY Signs while you had not full knowledge concerning them? Or, what was it that you were doing about them
till, when they come, He will say, “Did you deny My signs, though you encompassed them not in knowledge? What is it that you used to do?
Until, when they come (for Judgment, Allah), will say: "Did you reject My Signs, even though you did not understand them with (any) knowledge, or what you were doing?"
When they arrive, He will say, “Did you reject My verses without understanding them, or what exactly were you doing?”
Until, when they arrive, He will say, 'Did you reject My revelations without comprehending them? Or what is it you were doing?'
Until, when they arrive [at the place of Judgement], He will say, "Did you deny My signs while you encompassed them not in knowledge, or what [was it that] you were doing?"
Until when they come, He will say, 'Did you say My signs were lies, not comprehending them in knowledge? Or what have you been doing?'
Until, when they come (before the Judgment-seat), (God) will say: "Did ye reject My Signs, though ye comprehended them not in knowledge, or what was it ye did?"
Until, when they come (before the Judgment-seat), (Allah) will say: "Did ye reject My Signs, though ye comprehended them not in knowledge, or what was it ye did?"
وَوَقَعَ ٱلۡقَوۡلُ عَلَیۡهِم بِمَا ظَلَمُوا۟ فَهُمۡ لَا یَنطِقُونَ ٨٥
The verdict will be given against them because of their wrongdoing: they will not speak
And the Word (of punishment) will be fulfilled against them, because they have done wrong, and they will not be able to speak (to defend themselves).
And the Word shall be fulfilled concerning them, because they did wrong, and they shall not be able to speak
When the sentence will have been passed upon them for their wickedness, they will not be able to say a word
The verdict has reached them because they did wrong (to themselves)! They can no longer talk!
The Word will be carried out against them for the wrong they did and they will not speak.
And the word [of judgement] shall fall upon them for their wrongdoing, and they will not speak
The word (of punishment) will be fulfilled against them because they did wrong (including especially associating partners with God). They will then not (be able to) speak (a single word of excuse and defense)
And the judgment becomes due against them because they acted wrongly and they will not be able to speak (in their defence)
And the Word shall fall upon them because of the evil they committed, while they speak naught
And the word (of punishment) will happen to them because of what they did wrong, and they will not speak (a word).
Then they will be sentenced for their wickedness while unable to speak
And the word will be fulfilled against them, because of their wrongdoing, and they will be unable to speak
And the decree shall be fulfilled against them for the injustices they did, and they shall be speechless.
and the sentence shall fall upon them for that they did wrong, and they shall not have speech
And the Word has appeared upon them because of their injustice, so now they do not speak
And the word [of punishment] will fall upon them because they wronged their own souls and behold they will not speak.
And the sentence of damnation shall fall on them, for that they have acted unjustly: And they shall not speak in their own excuse
And the Word shall be fulfiled concerning them because they did wrong, and they will not be able to speak
And the Word shall fall upon them because of the evil they committed, and they shall be speechless
And doom shall light upon them for their evil deeds, and nought shall they have to plead
And the Statement (about the final punishment after accountability) got issued in their presence because they transgressed; so they speak not (in self-defence)
And the saying will fall on them because they did wrong. And they will speak nothing for themselves.
And the Word will be fulfilled against them because of their sin, and they will be unable to speak.
The sentence will be carried out against them for the consequence of their wrongdoings and they will not be able to utter a word
And the Word will come to pass against them because of their wrong-doing: they will then be able to utter nothing
And the word will come to pass against them because they were unjust, so they will not speak
And the word will become incumbent on them because they were unjust, so they will not (be able to) speak.
And the Word shall get fulfilled about them because of the wrong they had committed, and they will not speak
And (Our) promise against them has been fulfilled because they continued doing injustice. So they will not be able to say anything (in reply)
And the punishment was deserved by them for what they transgressed, for they did not speak
And the punishment was deserved by them for what they transgressed; they shall not speak.
And the punishment was deserved by them for what they transgressed; they shall not speak.
And the saying/word fell/landed on (to) them with/because (of) what they caused injustice/oppression, so they do not speak
And the word [of truth] will stand revealed against them in the face of all the wrong which they had committed, and they will not [be able to] utter a single word [of excuse]
And the Saying will befall them for that they did injustice, so they will not pronounce (at all)
And the Word will be fulfilled concerning them because they have done wrong, and they will not speak
They will become subject to punishment because of their injustice. Thus, they will not speak
And the Word will come to fall on them because of their transgression, so they will not (be able to) speak
The word will be fulfilled against them because they were grossly unfair and morally wrong. Thus, they will be incapable of defending themselves.
Because of their evil acts the torment, as per Our word, shall befall them. At that time, they will say nothing (in their defense)
And the Word ( of punishment) will be fulfilled against them because they have voluntarily and consciously abandoned Faith in favour of their own whims.Thus, they will be incapable of speaking .
And now that what was predicted and destined to happen as a reaction to their iniquities has come to pass, they are stricken dumb unable to put forward a plea neither in abatement nor in bar of an action or prosecution
And, as the decree is passed against them because of their wrongdoing, they will say nothing
And the decree ˹of torment˺ will be justified against them for their wrongdoing, leaving them speechless.
And the word against them comes to pass on account of their wrongdoing, so they cannot speak.
The Judgement will smite them in their sins, and they shall be dumbfounded
They will incur the requital for their wickedness; they will say nothing.
The verdict will be handed down for their wrongdoing, and they will not speak.
The verdict will be handed down for their wrongdoing, and they will not speak.
And the saying occurred upon them with what they oppressed, so they are not speaking.
And the word will be fulfilled against them because they were unjust so they shall not speak
And the Word will come to pass against them because of their wrongdoing, and they will be unable to speak.
And the Word shall be fulfilled about them since they had oppressed one another. And then, they will be dumbfounded
And the word shall come to pass against them because they were unjust, so they shall not speak
And the sentence shall come to pass against them because they did wrong, and they will be speechless
And the Word will come upon them for their having done wrong, and they shall not speak
And the Word will be made true against them, because of their doing wrong, and they will not be able to speak (for mercy)
The Decree will befall them due to their wrongdoings, rendering them speechless.
The Word will come down upon them for their wrongdoing, and they will not speak
And the decree will befall them for the wrong they did, and they will not [be able to] speak
And the sentence shall fall upon them because they did wrong, and they shall not have speech.
And the Word will be fulfilled against them, because of their wrong-doing, and they will be unable to speak (in plea)
And the Word will be fulfilled against them, because of their wrong-doing, and they will be unable to speak (in plea)
أَلَمۡ یَرَوۡا۟ أَنَّا جَعَلۡنَا ٱلَّیۡلَ لِیَسۡكُنُوا۟ فِیهِ وَٱلنَّهَارَ مُبۡصِرًاۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَـٰتࣲ لِّقَوۡمࣲ یُؤۡمِنُونَ ٨٦
Did they not see that We gave them the night for rest, and the day for light? There truly are signs in this for those who believe
Don’t they see that We have made the night for them to rest in it, and the day to give them light? Surely, in this are Verses for people who believe.
Observe they not that We have appointed the night that they may repose therein, and the day sight-giving? Verily herein are signs unto a people who believe
Do they not see that We made the night for them to rest, the day to make things clear? Indeed there are signs in this for people who believe
Did they not see how we made the night for them to find tranquility in and the day as observable... Indeed, there are signs in this for a people who believe.
Do they not see that We have made the night for them to rest in and the day for seeing? There are certainly Signs in that for people who have iman.
Do they not see that We made the night that they may rest in it, and the day to provide visibility. There are indeed signs in that for a people who have faith
Have they not noticed that We have made the night so that they may rest in it, and the day sight-giving (for them to work in)? Surely in this are signs for people who will believe
Do they not consider that We have made the night for them to rest and (have made) the day for giving light. Surely, in this there are signs for a people who would believe
Have they not seen how We made the night for them, to repose in it, and the day, to see? Surely in that is a sign for a people who are believers
Did they not see that We made the night in order to rest in it, and the day to see. There are certainly signs in that for people who believe.
Have they not seen how I have created the night for their rest and the day for their activities. This alone is a proof enough for the believers
Do they not see that We have made the night for them to rest in, and the day to give them energy? Indeed in this are signs for any people who believe
Have they not seen that We have made the night for them to rest therein and the day allowing sight? Indeed, in that are signs for people who believe.
Did they not see that we have made the night for them to rest in and the day to see by? verily, in that are signs to people who believe
Did they not see that We created the night for them to rest in, and created the day providing sight? Indeed in this are signs for the people who have faith
Have they not seen that We have made the night so that they may find rest in it and We made the day bright. Truly in that surely are signs for a people who believe.
Do they not see that We have ordained the night, that they may rest therein, and the day giving open light? Verily herein are signs unto people who believe
Did they not see that how We have made the night for them to rest in, and the day to see by? Verily, in that are signs to people who believe
Have they not seen how We have made the night for them to rest in and the day to see? Surely, there are signs in this for the nation who believe
See they not that we have ordained the night that they may rest in it, and the day with its gift of light? Of a truth herein are signs to people who believe
Don’t they see that We have made the night so that they may take rest therein, and the day as sight-giving? Verily, in this are indeed signs (and lessons) for a nation who Believe
Considered they not? We made the nighttime for them to rest in it and the daytime for ones who perceive. Truly, in that are signs for a folk who believe.
Do they not see that We have designed the night for their rest and the day for light? Truly, in this alone are signs for any people who will believe.
Do they not see that We have made the night for them to rest in, and the day to give them light? Surely there are signs in this for the true believers
Did they not perceive that We had made the night so that they may repose in it and made the day clear and shining. Surely there are Signs in this for those who believe
See they not that We have made the night that they may rest therein, and the day to give light? Surely there are signs in this for a people who believe
Did they not see that We have made the night that they may rest therein and the day to give visibility? In that there are certainly signs for a people who believe.
Do they not see that it is We who had made the night for them to rest therein, and the day to make them see well? In this, indeed, there certainly are signs for people who believe
Have they not seen that We made the night for them so that they might rest in it and the day sight-giving (to oversee the affairs of life and to make things visible and perceptible)? Indeed, there are signs in it for those who believe
Did they not see that We made the night for them to rest in, and the day to see in In that are signs for a people who have faith
Did they not see that We made the night for them to reside in, and the day to see in? In that are signs for a people who have faith
Did they not see that We made the night for them to reside in, and the day to see in? In that are signs for a people who have faith.
Do they not see/understand that We created/put the night to be tranquil/settled in it, and the daytime to see (clearly lit), that truly in that (are) evidences/signs (E) to a nation believing
for, were they not aware that it is We who had made the night for them, so that they might rest therein, and the day, to make [them] see? In this, behold, there are messages indeed for people who will believe
Have they not seen that We have made the night for them to rest in it, and the daytime a beholder? (1) Surely in that are indeed signs for a people who believe
Have they not seen how We have appointed the night that they may rest therein, and the day sight-giving? Lo! therein verily are portents for a people who believe
Have they not seen that We have created the night for them to rest and the day for them to see. In this there is evidence for the believing people
Did they not see that We made the night, so that they may have rest in it, and (made) the day to make them see? Surely, in this there are signs for a people who believe
Have they not seen that We made the night for them to rest therein, and the day a sight-giving (for them to labor and strive)? Certainly there are signs (of Allâh's Power and Glory) for the people who place their faith in Allâh.
Do they not observe? We made the night (dark) so they can rest in peace, and We made the day bright. In that, of course, are many signs for the people who believe
Have they not seen how We made the night for them to rest therein, and the day for them to see? Most certainly, there are Signs (of Allâh's power and glory) for a people who live a life of Genuine Faith.
Did they not see that We designated for them a period of darkness - the night- to take their natural repose and recuperate*, and a period filled with light -the day- to have clear perception of things and acquire experience of the activities of human existence! phenomena emblematic indeed of Allah's Omnipotence and Authority that are appreciated and faithfully recognized by people who bow down their ears to the truth
Haven’t they seen We made the night for them to rest and the day to give them light? In that, there is a sign for people who believe.
Do they not see that We made the night for them to rest in and the day bright? Surely in this are signs for those who believe.
Do they not see that We made the night for them to rest in and the day to see? In that are signs for people who listen.
Do they not see how We have made the night for them to rest in, and the day to give them light? Surely there are signs in this for true believers
Have they not seen that we made the night for their rest, and the day lighted? These should be sufficient proofs for people who believe.
Do they not see that We made the night for them to rest and the day to see? There are signs in that for people who believe.
Do they not see that We made the night for them to rest and the day to see? There are signs in that for people who believe.
Have they not seen that We set up the night for them to repose within it, and the day for giving sight? Surely in that are verses for a kinfolk who believe.
Have they not seen how We have appointed the night that they may rest therein, and the day to give light? Verily, in this are signs for the people who believe
Are they not aware that it is We who have made the night for them to rest in, and the day to give them light? In this there are truly signs for people who will believe.
Do they not see that We have made the Night for them to rest in and the Day to give them light? Verily, in this are signs for any people who will believe. (The Divine Laws are as operational in the human society as they are in the Universe)
Do they not consider that We have made the night that. they may rest therein, and the day to give light? Most surely there are signs in this for a people who believe
See they not that WE have made the night that they may rest therein, and the day sight-giving? In that verily are Signs for a people who believe
Have they not considered that We made the night that they might rest therein, and the day by which to see? Truly in that are signs for a people who believe
Do they not see that We have made the night for them to rest and the day to give them light? Surely, in this are Signs for any people who believe
Don’t they contemplate how We created the night so they can rest and the day for visibility? In this are signs for those who believe.
Do they not see that We made the night for them to rest therein, and the day for visibility? Surely in that are signs for people who believe
Do they not see that We made the night that they may rest therein and the day giving sight? Indeed in that are signs for a people who believe
Did they not see that We have made the night for them to rest in it, and the day to see? Indeed, in that surely are signs to people who believe.
See they not that We have made the Night for them to rest in and the Day to give them light? Verily in this are Signs for any people that believe
See they not that We have made the Night for them to rest in and the Day to give them light? Verily in this are Signs for any people that believe
وَیَوۡمَ یُنفَخُ فِی ٱلصُّورِ فَفَزِعَ مَن فِی ٱلسَّمَـٰوَ ٰتِ وَمَن فِی ٱلۡأَرۡضِ إِلَّا مَن شَاۤءَ ٱللَّهُۚ وَكُلٌّ أَتَوۡهُ دَ ٰخِرِینَ ٨٧
On the Day the Trumpet sounds, everyone in heaven and on earth will be terrified- except such as God wills- and all will come to Him in utter humility
And (remember) the Day on which the trumpet will be blown in and all who are in the heavens and all who are on the earth, will be terrified except the one whom Allah wills. And all shall come to Him humbled.
And remind them of the Day whereon the trumpet shall be blown, and affrighted will be those who are in the heavens and the earth, save him whom Allah willeth. And all shall come unto Him, lowly
The day the trumpet blast is sounded whoever is in the heavens and the earth will be terrified, save those whom God please, and all will appear before Him in abjectness
During that time, when the Horn is blown (when the spirit is blown out of the body, i.e. when death is experienced or when the dead are blown out of their graves during the time of gathering) everyone in the heavens (those who have found themselves at the level of consciousness) and everyone on earth (living at the bodily state), except whom Allah wills, will be struck with terror! All shall come to Him with their necks bent down (in utter humility).
On the Day the Trumpet is blown and everyone in the heavens and everyone on the earth is terrified — except those Allah wills, everyone will come to Him abject.
The day when the trumpet will be blown, whoever is in the heavens will be terrified and whoever is on the earth, except whomever Allah may wish, and all will come to Him in utter humility
On the Day when the Trumpet is blown all who are in the heavens and all who are on the earth will be stricken with shock and terror, except those whom God wills to exempt. All will come to His Presence, utterly humbled
And (remind them of) the day when the trumpet will be blown, then, excepting those whom Allah will (to keep them safe from terror), all those who are in the heavens and all those who are on the earth will be stricken with fear. And everyone shall come in submission to Him
On the day the Trumpet is blown, and terrified is whosoever is in the heavens and earth, excepting whom God wills, and every one shall come to Him, all utterly abject
And on the day the horn is blown, everyone in the skies and everyone on the earth are scared except those whom God wants, and they all come to Him humbled.
When the Day of Resurrection is announced by the horn, everyone in the heavens and the earth will be horrified, except those who have pleased God. All will present themselves to Him in submission
And the day that the trumpet will be sounded, terrified will be those who are in the sky, and those who are on earth, except who God wills to save, and all will come to His presence as beings conscious of their vulnerabilities
And on the day when the Trumpet is blown, and everyone in the heavens and the earth was horrified, except whomever Allah willed, and everyone came before Him in humility.
And the day when the trumpet shall be blown and all who are in the heavens and the earth shall be startled, save whom God pleases! and all shall come abjectly to Him
And the Day when the Trumpet is blown – so all those who are in the heavens and the earth will be terrified, except whomever Allah wills; and everyone has come to Him, in submission
And the day when the trumpet will be blown. Then everyone in the heavens and everyone in the earth will be stricken with fear except he whom Allah pleases and each of them will come to Him all subdued.
On that day the trumpet shall be sounded; and whoever are in heaven and on earth shall be struck with terror, except those whom God shall please to exempt therefrom: And all shall come before him, in humble guise
And the Day when the trumpet shall be blown and all who are in the heavens and the earth shall be startled in fear (or horrified), save whom Allah wills. And all shall come unto Him, humbled
On the Day the Horn shall be blown all who live in the heavens and earth will be terrified, except those whom Allah wills. All shall come to Him humbled
On that day there shall be a blast on the trumpet, and all that are in the heavens, and all that the on the earth shall be terror-stricken, save him whom God pleaseth to deliver; and all shall come to him in humble guise
And (bring to mind) the Day when the siren will be blown, then became terrified whosoever is in the heavens and whosoever is in the earth except that whom Allah thought proper (to keep him stay calm and satisfied). All came to Him as beings, conscious of their lowliness
On a Day on which the trumpet will be blown, whoever is in the heavens will be terrified and whoever is on the earth, but him whom God willed. And all will approach Him as ones who are in a state of lowliness.
On the day that the trumpet will sound, those of Heaven and Earth will be smitten with terror. The exception is those whom Allah has exempted [through His salvation]. All shall come before Him, humiliated.
On the Day, when the trumpet shall be blown and all who dwell in the heavens and the earth shall be terrified except those whom Allah will choose to spare, and all shall come to Him in utter humiliation
The Day when the Trumpet will be blown all those who are in the heavens and on the earth shall be terror stricken - all except those whom Allah wills - and everyone shall come to Him utterly abject
And the day when the trumpet is blown, then those in the heavens and those in the earth will be struck with terror, except such as Allah please. And all shall come to Him abased
And the day it will be blown into the trumpet (structure of the universe), then whoever is in the skies and whoever is in the earth will be horrified except such as Allah wills, and all will come to Him humbled.
And the Day the trumpet is sounded, everyone in the heavens and on earth will be seized with fear, except such as Allah wills. And everyone will come to Him humbly
And on the Day when the trumpet is blown, (all) those in the heavens and in the earth will be terrified except those whom Allah wills (they will not worry). And all will appear before His presence submissively
And on the Day when the horn is blown, then those in the heavens and the Earth will be in terror except for whom God wills. And all shall come to Him humbled
And on the Day when the horn is blown, then those in the heavens and the earth will be horrified, except for whom God wills. And all shall come to Him humbled
And on the Day when the horn is blown, then those in the heavens and the earth will be horrified, except for whom God wills. And all shall come to Him humbled.
And a day/time the horn/bugle be blown in, who is in the skies/space and who (is) in the earth/Planet Earth (is) frightened/panic stricken, except who God willed/wanted, and all came to Him degraded/humiliated/manipulated
And on that Day the trumpet [of judgment] will be sounded, and all [creatures] that are in the heavens and all that are on earth will be stricken with terror, except such as God wills [to exempt]: and in utter lowliness all will come unto Him
And on the Day the Trumpet will be blown, then alarmed is whoever is in the heavens and whoever is in the earth, excepting whomever Allah decides (to exempt), and every one will come up to Him, all (utterly) abject
And (remind them of) the Day when the Trumpet will be blown, and all who are in the heavens and the earth will start in fear, save him whom Allah willeth. And all come unto Him, humbled
Everyone in the heavens and earth will be terrified on the day when the trumpet will be sounded except those whom God will save. Everyone will humbly come into the presence of God
And (remember) the day when the Horn will be blown; so all those in the heavens and the earth will be in panic, except those whom Allah wills. And All (of them) will come to Him in humility
The day will come when the Trumpet is blown. Thus, all those who are in the heaven and all those who are on the earth will be horrified except those whom Allâh intends to exempt. All will come to him, completely humbled.
All shall be terror struck on the day the trumpet sounds _ everyone in the heavens and on the earth, except those whom Allah exempts. They will all come to Him, meek and subdued
And (mention) the day when the Trumpet is blown. So all those who are in the heavens and on the earth will be paralyzed with fear except those whom Allâh intends to exempt. All will come to him, completely humbled.
The Day shall come when the trumpet is sounded indicative of Resurrection and Judgement, and there shall all those in the heavens and all those on earth be shocked with startling intense horror except those whom Allah shall exempt as He will and all shall be brought before Him in low submissive reverence and humility
And on the Day that the Trumpet is blown, all those in the Heavens and the Earth will be terrified except those whom Allah pleases to protect; each of them shall come to Him, humbly.
And ˹beware of˺ the Day the Trumpet will be blown, and all those in the heavens and all those on the earth will be horrified ˹to the point of death˺, except those Allah wills ˹to spare˺. And all will come before Him, fully humbled.
And on the day the horn is blown, whoever is in the heavens and on earth is terrified except whom Allah pleases, and all come to Him in submission.
On that day the Trumpet shall be blown and all who dwell in the heavens and on earth shall be seized with consternation, except for those whom God will choose to spare. And all shall come to Him in utter humility
On the day when the horn is blown, everyone in the heavens and the earth will be horrified, except those chosen by GOD. All will come before Him, forcibly.
And [warn of] the Day on which the Horn will be blown, and everyone in the heavens and on earth will be terrified except whom God wills, and all will come to Him completely humbled.
And [warn of] the Day on which the Horn will be blown, and everyone in the heavens and on Earth will be terrified except whom God wills, and all will come to Him completely humbled.
And on a Day when it is blown in the Trumpet, so whoever is in the skies and the earth will be dismayed, except whomever Allah wills; and all will come degraded to Him.
And (remind them of) The Day when the Trumpet will be blown and those who are in the heavens and those who are in the earth shall be terrified except him whom Allah will please, and all shall come to Him in utter humility
On that day the trumpet will be sounded, and all who are in the heavens and the earth will be stricken with terror, except those God wills to exempt. All shall come to Him in utter humility.
And on the Day when the Trumpet is sounded, everyone of the elite and of the humbled will be horrified, except such as Allah wills to exempt. And, all will present themselves to Him in humility. (6:74), (18:99), (20:102), (27:89), (39:68)
And on the day when the trumpet shall be blown, then those who are in the heavens and those who are in the earth shall be terrified except such as Allah please, and all shall come to him abased
And call to mind the day when the trumpet will be blown and whoever is in the heavens and whoever is in the earth will be struck with terror, save him whom ALLAH pleases. And all shall come unto HIM humbled
And on that Day the trumpet will be blown, and whosoever is in the heavens and on the earth will be terrified, save whom God wills, and all will come to Him in abject humility
And (remember) the Day that the Trumpet will be blown—and all those who are in the heavens and those who are on earth, will be struck with fear; except those as Allah will please (to forgive): And all will come to His (Presence) as the created (ones) aware of their lowliness
On the Day when the Trumpet will be blown, and everyone in the heavens and everyone on earth will be terrified, except those whom God wills. And all will come to Him, humbly submissive.
On the Day when the Trumpet is blown, everyone in the heavens and the earth will be horrified, except whomever God wills; and everyone will come before Him in humility
And [warn of] the Day the Horn will be blown, and whoever is in the heavens and whoever is on the earth will be terrified except whom Allah wills. And all will come to Him humbled
And on the day the horn will be blown in and whoever is in the heavens and whoever is in the earth shall be terrified, except whom God wills. And all come to Him contemptible.
And the Day that the Trumpet will be sounded - then will be smitten with terror those who are in the heavens, and those who are on earth, except such as God will please (to exempt): and all shall come to His (Presence) as beings conscious of t heir lowliness
And the Day that the Trumpet will be sounded - then will be smitten with terror those who are in the heavens, and those who are on earth, except such as Allah will please (to exempt): and all shall come to His (Presence) as beings conscious of their lowliness
وَتَرَى ٱلۡجِبَالَ تَحۡسَبُهَا جَامِدَةࣰ وَهِیَ تَمُرُّ مَرَّ ٱلسَّحَابِۚ صُنۡعَ ٱللَّهِ ٱلَّذِیۤ أَتۡقَنَ كُلَّ شَیۡءٍۚ إِنَّهُۥ خَبِیرُۢ بِمَا تَفۡعَلُونَ ٨٨
You will see the mountains and think they are firmly fixed, but they will float away like clouds: this is the handiwork of God who has perfected all things. He is fully aware of what you do
You will see the mountains and think them solid, but they shall pass away as the passing away of the clouds. Such is the Work of Allah, Who perfected all things; surely, Allah is Well-Acquainted with what you do.
And thou shalt see the mountains thou deemest solid passing away as the passing away of the clouds: the handiwork of Allah Who hath perfected everything. Verily He is Aware of all that ye do
You will see the mountains and think they are firmly planted, but they will pass away like flying clouds: Artistry of God who perfected everything. He is indeed fully aware of what you do
You see the mountains (the organs in your body) and think they are firmly fixed, but they move and pass away as the clouds (ideas – thoughts) move and pass away (by transforming into various understandings)... (The blowing of the Horn and all that pertains to it) is the art of Allah such that He has made all things an unalterable reality to experience. Indeed, He is Habir of what you do (as their Creator).
You will see the mountains you reckoned to be solid going past like clouds — the handiwork of Allah who gives to everything its solidity. He is aware of what you do.
And you see the mountains, which you suppose to be stationary, while they drift like passing clouds —the handiwork of Allah who has made everything faultless. He is indeed well aware of what you do
You see the mountains, thinking them to be firmly fixed, but in reality they (are in constant motion) and pass by (with the movement of the earth) like the passing of the clouds. (And so will they be crumbled on Doomsday so as to take on the form particular to the other world.) This is the pattern of God Who has perfected everything. He is fully aware of all that you do
You see the mountains and think them to be firmly fixed while in fact they are passing away like clouds. (Such are) the works of Allah Who has made everything perfect (in every way). Verily, He is fully Aware of your deeds
and thou shalt see the mountains, that thou supposest fixed, passing by like clouds -- God's handiwork, who has created everything very well. He is aware of the things you do
And you see the mountains, thinking they are motionless while they move as the clouds move. God’s making, the One Who made everything perfect. Indeed, He is well aware of what you do.
When you look at the mountains, you find them standing still. They are moving, however, like the clouds. This is the manifestation of the Lord’s manufacturing power That has created everything in perfection. This Powerful Lord knows anything that you do
You see the mountains and you think of them as immovable, but they will pass away as the clouds pass away. Such is the work of God, He Who manages all things, for He is well acquainted with all that you do
And yousg see the mountains, thinking them fixed, yet they pass as the passing of the clouds—the making of Allah Who has perfected everything; He is indeed All-Aware of what you do.
And thou shalt see the mountains, which thou dost deem solid, pass away like the passing of the clouds;- the work of God who orders all things; verily, He is well aware of what ye do
And you will see the mountains presuming them fixed whereas they will be moving like the clouds; this is Allah’s making, Who created all things with wisdom; indeed He is Informed of what you do
And you see the mountains which you think are fixed while they pass by the way the cloud passes. Handicraft of Allah who has made everything well. Truly He is well acquainted with all that you do.
And thou shalt see the mountains, and shalt think them firmly fixed; but they shall pass away, even as the clouds pass away. This will be the work of God, who hath rightly disposed all things: And He is well acquainted with that which ye do
And you see the mountains (things seemingly firm and reliable) which you do deem firm, drifting away like the passing of the clouds - the work of Allah who orders all things. Verily, He is well aware of what you do
And you will see the mountains which you think to be firm pass by like clouds. (Such is the) making of Allah, who has created everything well. He is Aware of the things you do
And thou shalt see the mountains, which thou thinkest so firm, pass away with the passing of a cloud! 'Tis the work of God, who ordereth all things! of all that ye do is He well aware
And you see the mountains and you think them solidly fixed; and they shall fly like the passing away of the clouds. (Such is the) artistry of Allah Who provided stability to all things. Verily, He is Well-Aware with what you do
And thou wilt see the mountains thou hast assumed to be that which are fixed. But they will pass by as the passing of the clouds. This is the handiwork of God Who created everything very well. Truly, He is Aware of what you accomplish.
You see the mountains and think that they are immoveable, but someday they will be gone, just as clouds dissipate by an act of Allah, who perfected everything. He is well aware of all that you do.
these mountains which you see and think are firmly fixed, will pass away like clouds. Such is the might of Allah, Who has perfected all things. He is aware of what you do
You now see the mountains and consider them firmly fixed, but then they shall pass away even as clouds pass away. That will be the handiwork of Allah Who has created everything with perfect wisdom. He is well aware of what you do
And thou seest the mountains -- thou thinkest them firmly fixed -- passing away as the passing away of the cloud: the handiwork of Allah, Who has made everything thoroughly. Surely He is Aware of what you do
And you see the mountains, you suppose them to be firm, but they will pass away like the passing away of clouds. The work of Allah Who perfected everything. He is certainly informed of what you do.
And you will see the mountains — which you consider firm — floating about like clouds. A creation of Allah, Who has ordered all things to perfection! He is indeed aware of all that you do
And, (O man,) you will see the mountains and think them firmly fixed, whereas they will be flying like the passing of clouds. (This) is the work of Allah, Who has made everything strong and stable (with wisdom and strategy). Surely, He is Well Aware of all (the works) that you do
And you see the mountains, you think they are solid, while they are passing by like the clouds. The making of God who perfected everything. He is Expert over what you do
And you see the mountains, you think they are solid, while they are passing by like the clouds. The making of God who perfected everything. He is Expert over what you do.
And you see the mountains, you think they are solid, while they are passing by like the clouds. The making of God who perfected everything. He is Expert over what you do.
And you see the mountains (that) you think/suppose it (is) hard/solid (motionless), and it passes the clouds' passage , God's making/performing , who perfected every thing, that He truly is expert/experienced with (about) what you make/do
And thou wilt see the mountains, which [now] thou deemest so firm, pass away as clouds pass away: a work of God, who has ordered all things to perfection! Verily, He is fully aware of all that you do
And you see the mountains, that you reckon inert, and (really) they pass by like clouds- the handiwork of Allah, Who has consummated everything; surely He is Ever-Cognizant of whatever you perform
And thou seest the hills thou deemest solid flying with the flight of clouds: the doing of Allah Who perfecteth all things. Lo! He is Informed of what ye do
You think the mountains are solid. In fact, they move like clouds. It is God's technique which has established everything perfectly. He is well Aware of what you do
And you see the mountains (at present) supposing them as fixed (forever), while (on that Day) they will fly like the flight of clouds - an act of Allah who has perfected every thing. Surely, He is All-Aware of what you do
Seeing the mountains (on that day), you will think that they are solid, while they will pass as the passing of clouds. This is the artistic work of Allâh, who perfected all things. Indeed, He is Fully Aware of what you do.
You look at the mountains and see them fixed and motionless. But they move along swiftly, much like the passage of clouds. A handiwork of Allah! The One Who brought everything to perfection! He is certainly well Aware of what you are doing
And you will see the mountains which you think to be solid passing by like clouds. This is the artistic work of Allâh, who perfected everything. Most certainly,He has full knowledge of whatever you do.
And you see the mountains you think they are motionless while in fact they move as fast as the clouds -when driven by the wind
And you will see the mountains, which you thought were fixed, floating like clouds. This is the handiwork of Allah, Who has perfected everything. He is fully aware of what you do.
Now you see the mountains, thinking they are firmly fixed, but they are travelling ˹just˺ like clouds. ˹That is˺ the design of Allah, Who has perfected everything. Surely He is All-Aware of what you do.
And you will see the mountains, which you consider solid, disperse like the clouds. This is the design of Allah who perfected everything, for He knows what you do.
The mountains, solid though you may think them, will pass by as the clouds pass by. Such is the handiwork of God, who has perfected all things. He surely has full knowledge of what you do
When you look at the mountains, you think that they are standing still. But they are moving, like the clouds. Such is the manufacture of GOD, who perfected everything. He is fully Cognizant of everything you do.
And you will see the mountains, thinking they are solid, going by like clouds. [It is] the work of God, who perfected all things; He is well aware of all you do.
And you will see the mountains, thinking they are solid, going by like clouds. [It is] the work of God, who is proficient with all things; He is well aware of all you do.
And you see the mountains, and consider them motionless, while they pass, as the clouds are passing, Allah’s made, the one who perfected everything. Surely, He is an expert with what you are doing.
And you see the mountains and think them firmly fixed but they shall pass away as the passing away of the cloud. It is the work of Allah Who has made everything in perfect order. Verily He is Aware of what you do
And you see the mountains, which you deem so firm, pass away as clouds pass away. Such is the work of God who has ordered all things to perfection. He is indeed fully aware of all that you do.
And the powerful elite that you deem firm as mountains, will float around like weightless clouds. Such is the Design of Allah Who disposes off all things in perfect order. Verily, He is fully Aware of what you do
And you see the mountains, you think them to be solid, and they shall pass away as the passing away of the cloud-- the handiwork of Allah Who has made every thing thoroughly; surely He is Aware of what you do
And thou seest the mountains, which thou thinkest to be firmly fixed, pass away as the clouds pass away - the handiwork of ALLAH Who has made everything perfect. Verily, HE is full Aware of what you do
And thou seest the mountains that thou dost suppose are solid pass away like clouds—the Work of God, Who perfects all things. Truly He is Aware of whatsoever you do
You see the mountains and think that they are firmly fixed; But they (too) will blow away like the clouds blow away: (Like this is) the doing of Allah, who regulates all things with Perfect Order: Verily, He is very familiar with all that you do
You see the mountains, and you think they are fixed, but they pass, as the passing of the clouds. The making of God, who perfected everything. He is fully aware of everything you do.
And you see the mountains, and imagine them fixed, yet they pass, as the passing of the clouds—the making of God, who has perfected everything. He is fully Informed of what you do
And you see the mountains, thinking them rigid, while they will pass as the passing of clouds. [It is] the work of Allah , who perfected all things. Indeed, He is Acquainted with that which you do
And you shall see the mountains, which you deem solid, pass away like the passing of the cloud; the work of God, the one who has created everything very well; indeed, He is aware of what you do.
Thou seest the mountains and thinkest them firmly fixed: but they shall pass away as the clouds pass away: (such is) the artistry of God, who disposes of all things in perfect order: for he is well acquainted with all that ye do
Thou seest the mountains and thinkest them firmly fixed: but they shall pass away as the clouds pass away: (such is) the artistry of Allah, who disposes of all things in perfect order: for he is well acquainted with all that ye do
مَن جَاۤءَ بِٱلۡحَسَنَةِ فَلَهُۥ خَیۡرࣱ مِّنۡهَا وَهُم مِّن فَزَعࣲ یَوۡمَىِٕذٍ ءَامِنُونَ ٨٩
whoever comes with a good deed will be rewarded with something better, and be secure from the terrors of that Day
Those who bring good deeds shall be rewarded with better than it, and they will be safe from the terror on that Day.
Whosoever will bring good shall have better than the worth thereof; and they from the terror of that Day will be secure
Whoever comes with good (deeds) will receive better than (what he had done), and be safe that day from terror
Whoever comes with good traits shall be given what is better... During that time they will be secure from what they fear.
Those who perform good actions will receive better than them and will be safe that Day from terror.
Whoever brings virtue shall receive [a reward] better than it; and they shall be secure from terror on that day
Whoever comes (on Judgment Day) with good (and purified of sin) will have better than its worth, and such will be safe from any shock and terror on that Day
Those who come with good deeds (before their Lord) shall have (even) better reward than they actually deserve. Such people will be secure from fear that day
Whosoever comes with a good deed, he shall have better than it; and they shall be secure from terror that day
Anyone who comes with good (deeds), then there is better than that for him, and they are safe from fear on that day.
Those who come with good deed to their Lord, will be rewarded many times and have not to fear on the Day of Judgment
Whoever comes with good, good will be waiting for him, and he will be secure from terror that day
Whoever comes with a good deed—for him is one better than it and they are safe from horror on that day,
He who brings a good deed shall have better than it; and from the alarm of that day they shall be safe
Whoever brings a good deed – for him is a reward better than it; and they will be safe from the terror on that Day
Whoever comes with the good, for him will be something better out of it while they are saved from the terror of that day.
Whoever shall have wrought righteousness, shall receive a reward beyond the desert thereof; and they shall be secure from the terror of that day
He who brings a good deed shall have better than its worth; and from the alarm of that day they shall be safe
Whosoever comes with a good deed shall have better than it, and shall be secure from the terrors of that Day
To him who shall present himself with good works, shall be a reward beyond their desert, and they shall be secure from the terror on that day
Whoever approached with a good deed, then for him is better than that and they will be feeling safe from the terror on that Day
Whoever drew near with benevolence, for him will be better than it and they would be from the terror ones who are safe on that Day.
If any people do good deeds, they will reap goodness. They will be secure from the terror of that day.
Those who have done good deeds shall be rewarded with what is better and shall be secure from the terror of that Day
Whosoever comes with good will receive a reward better than his deed, and they will be made secure from the terror of that Day
Whoever brings good, he will have better than it; and they will be secure from terror that day
Whoever comes with good, then for him is (a reward) better than that and they will be among those who will be secure from the horror of that day.
Whoever comes with good shall get a reward better even than what he/she deserves. And they will be secure from the terror of that Day
Whoever brings good (that Day), for him (the reward) will be better than that, and they will be peaceful and secure against terror that Day
Whoever comes with a good deed will receive better than it, and from the terror of that Day they will be safe
Whoever comes with a good deed will receive better than it, and from the terror of that Day they will be safe.
Whoever comes with a good deed will receive better than it, and from the terror of that Day they will be safe.
Who came/did with the good/goodness, so for him better than it, and they from fright/terror (on) that day, (are) safe/secure
Whoever shall come [before Him] with a good deed will gain [further] good there from; and they will be secure from the terror of that Day
Whoever comes with a fair (deed), then he will have a more charitable (i.e., better) (reward) than it, and they will be secure from alarm upon that Day
Whoso bringeth a good deed will have better than its worth; and such are safe from fear that Day
Whoever does a good deed will receive a better reward than what he has done. He will be secure from the terror of the Day of Judgment
Whoever will come with the good deed will have (a reward) better than that, and such people will be immune on that day from any panic
Whoever brings a single righteous good deed, he will have better than it, and such will be safe from the horror of that day.
He who does good shall get in return a far better reward. Such a person will be secure from the horrors of that day
And whoever brings a single righteous deed will have better than it, and such will be saved from the horror of that day.
He who crowns his deed with equity and good will shall advantage himself of the profit accruing therefrom and shall be exempt from the shocking occasion of the exciting intense horror, feeling safe and secure
Whoever brings good deeds with him, shall receive even better in return; and they will be safe from the terror of that Day;
Whoever comes with a good deed will be rewarded with what is better, and they will be secure from the horror on that Day.
Whoever brings a good deed will have better than it, and they will be safe from the terror of that day.
Those that come with a good deed shall have what is better, and from the terrors of that day they shall be secure
Those who bring good works (in their records) will receive far better rewards, and they will be perfectly secure from the horrors of that day.
Whoever comes [at Judgment] with a good deed will be rewarded with something better, and they will be safe from the terror of that Day.
Whoever comes [at Judgment] with a good deed will be rewarded with something better, and they will be safe from the terror of that Day.
Whoever brings with the excelled deed, so for him better than it, and they, from the dismay of that Day, will be safe.
Whoever brings good, for him shall be better than it, and they shall be secure from terror on that Day
Whoever comes [before Him] with a good deed shall have far better than it; and they will be secure from the terror of that day.
In those times nations that do good to humanity and make way for peace and security, will be best rewarded. (21:103), (27:87)
Whoever brings good, he shall have better than it; and they shall be secure from terror on the day
Whoever does a good deed shall have a better reward than that, and such will be secure from terror that day
Whosoever brings a good deed, he will have that which is better than it. And that Day they will be secure from terror
If any do good, (their portion of) good will (increase) for them from it; And they will be safe from the terror that Day
Whoever brings a good deed, he will have better than it, and they will be secure from terror on that day.
Whoever brings a virtue will receive better than it—and they will be safe from the horrors of that Day
Whoever comes [at Judgement] with a good deed will have better than it, and they, from the terror of that Day, will be safe
Whoever comes with the good, he shall have better than it; and from the terror of that day they shall be safe.
If any do good, good will (accrue) to them therefrom; and they will be secure from terror that Day
If any do good, good will (accrue) to them therefrom; and they will be secure from terror that Day
وَمَن جَاۤءَ بِٱلسَّیِّئَةِ فَكُبَّتۡ وُجُوهُهُمۡ فِی ٱلنَّارِ هَلۡ تُجۡزَوۡنَ إِلَّا مَا كُنتُمۡ تَعۡمَلُونَ ٩٠
but whoever comes with evil deeds will be cast face downwards into the Fire. ‘Are you rewarded for anything except what you have done?’
And those who brings an evil deed, they will be cast down on their faces in the fire. (It will be said to them): “Are you being recompensed except what you used to do?”
And whosoever will bring evil --their faces shall be cast down into the Fire. Are ye being requited aught save that which ye have been working
But whosoever comes with evil will be flung face forward into the Fire. Can you expect reward for any thing but what you do
And whoever comes with badness, their faces will be overturned in the fire... “You shall only live the consequences of your own deeds!”
Those who perform bad actions will be flung head first into the Fire: ´Are you being repaid for anything other than what you did?´
And whoever brings vice —they shall be cast on their faces into the Fire [and told:] ‘Shall you be requited except with what you used to do?’
But whoever comes with (unforgivable) evil, such will be flung down upon their faces into the Fire. "Are you recompensed for anything but what you used to do?"
Those who come with (something) evil shall be hurled headlong into the Fire (and it will be said to them,) `You are certainly reaping the fruit of what you have been doing.
And whosoever comes with an evil deed, their faces shall be thrust into the Fire: 'Are you recompensed but for what you did?
And anyone who comes with bad (deeds), then he is thrown down into the fire on their faces, (and they are told:) “Are you being paid back (for anything) except for what you used to do?”
Those who have done evil things, should expect to be flung upon their faces into the fire. Do you not expect to be rewarded according to what you have done
And if any does harm, their faces will be pushed down into the fire. Do you receive a reward other than that which you have earned by your deeds?
while whoever comes with an evil deed—their faces are tumbled into the Fire. “Are you being repaid except for what you used to do?”
but those who bring an evil deed shall be thrown down upon their faces in the fire. Shall ye be rewarded save for what ye have done
And whoever brings evil – so their faces will be dipped into the fire; what reward will you get, except what you did
And whoever comes with the evil, then they will be thrown down on their faces in the fire. Are you rewarded for aught except what you used to do?
But whoever shall have wrought evil, shall be thrown on their faces into hell fire. Shall ye receive the reward of any other than of that which ye shall have wrought
But those who bring an evil deed shall be thrown down upon their faces in the Fire. Shall you be rewarded save for what you did
But those who come with an evil deed shall have their faces thrust into the Fire: 'Are you recompensed except for your deeds?
And they who shall present themselves with evil shall be flung downward on their faces into the fire. Shall ye be rewarded but as ye have wrought
And whoever approached with sin and evil then their faces (personalities) got cast down into the Fire (of Hell, and it was said to them):" Would you be recompensed (with something else) except what you used to do?”
And whoever drew near with evil deeds, they would be slung on their faces in the fire: Are you given recompense but for what you had been doing?
If any people commit evil [without repentance], their faces will be thrown downward into the fire. Will you receive a reward other than what you have earned by your deeds?
And those who have done evil deeds, shall be flung upon their faces in the hellfire. Should you not be rewarded according to your deeds
And whosoever comes with evil, they will be flung upon their faces into the Fire. Will you be recompensed for aught other than what you do
And whoever brings evil, these will be thrown down on their faces into the Fire. Are you rewarded aught except for what you did
And Whoever comes with evil, they will be thrown on their faces into the fire. Will you be rewarded (for something) other than that which you used to do?
And those who come with evil, they will be cast upon their faces into the Fire. They will be asked, "Are you not but justly requitted for what you were doing?"
And whoever brings evil will be thrown prone into the Fire (of Hell). So you will be rewarded only for what you used to do
And whoever comes with the bad deed, their faces will be cast in Hell. Are you not being rewarded for what you used to d
And whoever comes with the bad deed, their faces will be cast in Hell. Are you not being rewarded for what you used to do
And whoever comes with the bad deed, their faces will be cast in Hell. Are you not being rewarded for what you used to do?
And who came/did with the sin/crime, so their faces/fronts were overturned/forced in the fire (and told): "Do/are you being rewarded/reimbursed except (for) what you were making/doing ?"
But they who shall come with evil deeds – their faces will be thrust into the fire, [and they will be asked:] “Is this aught but a just requital for what you were doing [in life]?”
And whoever comes with an odious (deed), then their faces will be tossed down in the Fire. Are you recompensed except whatever you were doing
And whoso bringeth an ill-deed, such will be flung down on their faces in the Fire. Are ye rewarded aught save what ye did
Those who commit evil will be thrown headlong into hell fire. (It will be said to them) can you expect any recompense other than what you deserve for your deeds
And whoever will come with evil deed, the faces of such people will be thrown down into the Fire. You will not be recompensed but for what you used to do
On the other hand, whoever brings a single evil deed, such will be thrown down on their faces into the Fire. (It will be said unto them): "Are you requited except for that which you used to do?"
Those who do evil will be tossed into the fire _ face down and head first. Could you face, as a consequence, anything other than what your deeds call for
And whoever brings a single evil deed, such will be thrown down on their faces into the Fire. (They will be told): "Are you requited except for that which you used to do?"
And he who crowns his deed with inequity and or iniquity shall be cast in Hell headlong with his damnable face downward, and be told: "Are you not requited but with what is commensurate with your deeds!"
but anyone who comes with evil deeds will be hurled face-down into the Fire and asked: “Have you not been rewarded for what you did?
And whoever comes with an evil deed will be hurled face-first into the Fire. Are you rewarded except for what you used to do?
And whoever brings a bad deed, their faces will be thrown into the fire. Are you being punished except for what you did?
But those that come with a vile deed shall be hurled headlong into the Fire. Shall you not be rewarded according only to your deeds
As for those who bring evil works, they will be forced into Hell. Do you not get requited for what you did?
And whoever comes with an evil deed, they will be cast face down into the Fire, [and will be asked] "Are you being repaid for anything except what you have done?"
And whoever comes with an evil deed, they will be cast face down into the Fire, [and will be asked] “Are you being repaid for anything except what you have done?”
And whoever brings with the bad deed, so their faces will be tossed into the Fire. Will you be penalized except for what you were working on?
And whoever brings evil, those shall be cast down on their faces, in the (Hell) Fire; �Are you rewarded (for) aught except what you used to do?
And those who come with evil deeds, their faces will be thrust into the fire: “Are you now being recompensed for anything other than what you did [in life]?'
But they who cause inequity in the world, will fall prone into the fire of humiliation. "Are you rewarded other than what you did?"
And whoever brings evil, these shall be thrown down on their faces into the fire; shall you be rewarded (for) aught except what you did
And those who do evil, shall be thrown down on their faces into the Fire; and it will be said to them, `Are you not rewarded for what you have been doing?
And whosoever brings an evil deed, their faces shall be cast down into the Fire. Are you recompensed for aught save that which you used to do
And if any do evil, their faces will be thrown straight down into the Fire: (It shall be said:) "Do you receive a reward different from what your actions have earned (for you)?"
But those who commit evil deeds, their faces will be thrown into the Fire. Are you recompensed except for what you used to do?
But whoever brings evil—their faces will be tumbled into the Fire. Will you be rewarded except for what you used to do
And whoever comes with an evil deed - their faces will be overturned into the Fire, [and it will be said], "Are you recompensed except for what you used to do?"
And whoever comes with the evil, shall be thrown down upon their faces in the fire. Shall you be rewarded except for what you used to do?
And if any do evil, their faces will be thrown headlong into the Fire: "Do ye receive a reward other than that which ye have earned by your deeds?"
And if any do evil, their faces will be thrown headlong into the Fire: "Do ye receive a reward other than that which ye have earned by your deeds?"
إِنَّمَاۤ أُمِرۡتُ أَنۡ أَعۡبُدَ رَبَّ هَـٰذِهِ ٱلۡبَلۡدَةِ ٱلَّذِی حَرَّمَهَا وَلَهُۥ كُلُّ شَیۡءࣲۖ وَأُمِرۡتُ أَنۡ أَكُونَ مِنَ ٱلۡمُسۡلِمِینَ ٩١
[Say Prophet], ‘What I am commanded to do is to serve the Sustainer of this town, which He has made inviolable. Everything belongs to Him; I am commanded to be one of those devoted to Him
Indeed I (Muhammad) have been commanded to worship the Lord of this city (Makkah), Who has made it sacred and to Whom belongs everything. And I have been commanded to be from among the Muslims,
I am commanded only to worship the Lord of this city which He hath sanctified, -and His is every thing - and I am commanded to be of the Muslims
(Say): "I am commanded to worship the Lord of this land He has blessed, to whom all things belong; and I am commanded to be one of those who submit
“I have only been ordered to serve the Rabb of this city... Which He has made respectable, and everything belongs to Him! I have been ordered to be of those who are (aware of their) submission!”
´I have simply been ordered to worship the Lord of this land which He has declared sacred — everything belongs to Him — and I have been ordered to be one of the Muslims
‘Indeed I have been commanded to worship the Lord of this city who has made it inviolable and to whom all things belong, and I have been commanded to be among those who submit [to Allah]
(Say, O Messenger:) "I am ordered only to worship the Lord of this city (Makkah, where the first house of worship dedicated to God was built, and) which He has made sacred and to Whom all things belong. And I am ordered to be of the Muslims (those who submit to Him in all His orders)
Say, `In fact I am commanded to worship only the Lord of this city (- Makkah) which He has declared sacred. Everything belongs to Him. And I have also been commanded to be (one) of those who submit (to His will)
I have only been commanded to serve the Lord of this territory which He has made sacred; to Him belongs everything. And I have been commanded to be of those that surrender
I am ordered to only serve the Lord of this land, the One Who made it sacred, and everything belongs to Him, and I am ordered to be of the submitted ones,
[O’ Mohammad, say:] “I am commanded to worship the Lord of this City (Mecca) which the One Who owns everything has made a sanctuary. I am commanded to submit to Him (to be a Muslim) and to recite Qur’an.”…
For me, I have been asked to serve the Guardian Evolver of this city, He Who has purified it, and to Whom belong all things, and I am asked to be of those who bow as Muslims
(Say sg ) “Indeed, I have only been commanded to worship the Lord of this township, Who has made it inviolable and to Whom everything belongs, and I have been commanded to be of the Muslims
I am bidden to serve the Lord of this country who has made it sacred, and whose are all things; and I am bidden to be of those who are resigned
“I (Prophet Mohammed - peace and blessings be upon him) have been commanded to worship the Lord of this city, Who has deemed it sacred, and everything belongs to Him; and I have been commanded to be among the obedient.”
I have been commanded only to worship the Lord of this city who has made it sacred and to Him belongs everything and I have been commanded to be of those who have submitted.
Verily I am commanded to worship the Lord of this territory of Mecca, Who hath sanctified the same: Unto Him belong all things. And I am commanded to be a Moslem
(Say) I (Muhammad) am commanded to serve the Lord of this land (Mecca) which He has made sacred, and unto Whom belong all things. And I am commanded to be of those who Surrender (unto Him)
(Say Prophet Muhammad): 'I am only ordered to worship the Lord of this country, which He has made sacred, everything belongs to Him. And I am ordered to be of the Muslims
SAY: Specially am I commanded to worship the Lord of this land, which He hath sanctified. All things are His: and I am commanded to be one of those who surrender them to God (a Muslim
Surely, what (is a fact is that) I have been commanded that I may pay obedience to the Nourisher-Sustainer of this Township Who has made it a Harem [a protected, prohibited (to polytheists), and an honoured area]; and all things belong to Him. And I have been commanded that I be of the Muslims
Truly, I was commanded to worship the Lord of this land which He made sacred and to Whom everything belongs. And I was commanded that I be among the ones who submit to God
“I have been commanded to worship the Lord of this city. [He is] the One who made it sacred. To Him belong all things. I am commanded to be among those who bow in submission to Allah.
O Muhammad, say to them: "I have been commanded to worship the Lord of this city (Mecca), the One Who has made it sacred and Who is the Owner of all things; and I am commanded to be of those who are Muslims
(Tell them, O Muhammad): "I have been commanded only to serve the Lord of this city that He has made inviolable, to serve Him to Whom all things belong. I have been commanded to be of those that submit to Allah
I am commanded only to serve the Lord of this city, Who has made it sacred, and His are all things, and I am commanded to be of those who submit
I am commanded only to serve the Fosterer of this city (of Mecca) which He has made sacred and to Whom belongs everything, and I am commanded to be among those who submit (as Muslims),
"I have been commanded to worship the Lord of this City — the Lord who has made the city sacred, and to whom all things belong. And I have been commanded to be of those who surrender themselves to Him."
(Say to them:) ‘I have been commanded only to worship the Lord of this city (Mecca), Who has made it Holy and Sacred, and everything belongs to Him alone. And I have (also) been commanded to be of those who submit wholly (to Allah)
"I have been ordered to serve the Lord of this town that He has made restricted, and to Him are all things, and I have been ordered to be of those who surrender."
"I have been ordered to serve the Lord of this land that He has made restricted, and to Him are all things, and I have been ordered to be of those who submit.
I have been ordered to serve the Lord of this land, that He has made restricted, and to Him are all things, and I have been ordered to be of those who submit.
Truly I was ordered/commanded that I worship this the country's/land's/town's Lord, which He declared it respected/sacred, and for Him (is) every thing, and I was ordered/commanded that I be from the Moslems/submitters
[SAY, O Muhammad:] “I have been bidden to worship the Sustainer of this City – Him who has made it sacred, and unto whom all things belong: and I have been bidden to be of those who surrender themselves to Him
Surely I have been commanded only to worship The Lord of this township (Makkah), which He has prohibited; (Prohibited it for disbelievers) and to Him belongs everything; and I have been commanded to be of the Muslims (Those who surrender to Allah)
(Say): I (Muhammad) am commanded only to serve the Lord of this land which He hath hallowed, and unto Whom all things belong. And I am commanded to be of those who surrender (unto Him)
I am commanded to worship the Lord of this town which He has made sacred. To Him belong all things. I am commanded to be a Musli
I am but ordered to worship the Lord of this city, which is sanctified by Him. And to Him belongs every thing, and I am ordered to be one of the Muslims (who submit themselves to Allah)
(O’ ‘Muhammad’, say unto all the people): "I have been commanded only to worship (& venerate) the Lord of this city, (Mecca), who has sanctified it; and unto Him belongs all things. I am commanded to be one of those who submit (themselves entirely to the authority of Allâh),
I have been commanded to worship only the Lord of this town (Makkah), the One Who declared it holy. Everything belongs to Him! I have been commanded to be among those who submit and are obedient
(Say): "I have been commanded only to worship the Lord of this city, (Mecca), who has sanctified it. And unto Him belong all things. I am commanded to be one of those who wholly submit (to Allâh),
Say to them O Muhammad: "I have been commanded to worship and serve Allah, The Creator and the Supreme Master of this town -Macca- which He rendered sacrosanct and to Whom belong the whole and all in all, and I have been commanded to be one of those who have conformed to Islam,"
“I have been ordered to worship the Lord of this city, Who made it sacred, and all things belong to Him; and I have been ordered to be among the committed,
Say, ˹O Prophet,˺ “I have only been commanded to worship the Lord of this city ˹of Mecca˺, Who has made it sacred, and to Him belongs everything. And I am commanded to be one of those who ˹fully˺ submit ˹to Him˺,
I have only been commanded to serve the Lord of this land which He has made sacred, and everything belongs to Him, and I have been commanded to be the first to submit (as Muslim).
I am commanded to serve the Lord of this City, which He has made sacred. All things are His. And I am commanded to be a Muslim, and to proclaim the Koran
I am simply commanded to worship the Lord of this town - He has made it a safe sanctuary - and He possesses all things. I am commanded to be a submitter.
[Say], "I have simply been ordered to worship the Lord of this town, Who made it sacred and to Whom all things belong. And I have been ordered to be one of those who submit to God
[Say], “I have simply been ordered to worship the Lord of this town, Who made it sacred and to Whom all things belong. And I have been ordered to be one of those who submit to God
“I was commanded only to worship the town’s Lord this, the one who has sanctified it, and for Him is everything; and I was commanded to be among the submitting (Muslims).
(O� Muhammad say:) �I am commanded only to serve the Lord of this city, Who has made it sacred, and His are all things; and I am commanded that I should be of those who submit�
[Say]: 'I am only bidden to worship the Lord of this city who has made it sacred. To Him all things belong. And I am bidden to be one of those who submit themselves [to God].
Say (O Prophet), "I am commanded to serve the Lord of this town (Makkah) - Him Who has made it sacred, and unto Whom all things belong. And I am commanded to be of those who surrender to Him
I am commanded only that I should serve the Lord of this city, Who has made it sacred, and His are all things; and I am commanded that I should be of these who submit
Say, `I am commanded only to serve the Lord of this City which HE has made sacred, and to HIM belongs all things; and I am commanded to be of those who submit to God
Truly I am commanded to worship the Lord of this city, Who has made it sacred. And unto Him belong all things. And I am commanded to be among those who submit
For me, I have been ordered to worship (and serve) the Lord of this City (Makkah), He Who has cleansed it (as pure and holy) and (He) to Whom belong all things: And I am ordered to be of those who bow in Islam to Allah’s Will—
“I have been commanded only to worship the Lord of this town, Who has declared it sacred, and to Whom all things belong. And I am commanded to be of those who submit.
'I was commanded to worship the Lord of this town, who has sanctified it, and to Whom everything belongs; and I was commanded to be of those who submit
[Say, O Muhammad], "I have only been commanded to worship the Lord of this city, who made it sacred and to whom [belongs] all things. And I am commanded to be of the Muslims [those who submit to Allah ]
I have only been commanded to serve the Lord of this country, the one who made it sacred, and for Him are all things; and I have been commanded to be of those who submit,
For me, I have been commanded to serve the Lord of this city, Him Who has sanctified it and to Whom (belong) all things: and I am commanded to be of those who bow in Islam to God's Will,
For me, I have been commanded to serve the Lord of this city, Him Who has sanctified it and to Whom (belong) all things: and I am commanded to be of those who bow in Islam to Allah's Will,
وَأَنۡ أَتۡلُوَا۟ ٱلۡقُرۡءَانَۖ فَمَنِ ٱهۡتَدَىٰ فَإِنَّمَا یَهۡتَدِی لِنَفۡسِهِۦۖ وَمَن ضَلَّ فَقُلۡ إِنَّمَاۤ أَنَا۠ مِنَ ٱلۡمُنذِرِینَ ٩٢
I am commanded to recite the Quran.’ Whoever chooses to follow the right path does so for his own good. Say to whoever deviates from it, ‘I am only here to warn.’
and to recite the Qur’an. So whoever receives guidance then surely will receive it for his own good, and whoever goes astray, say: “Surely, I am one of the warners.”
And that I should recite the Qur'an. And whosoever receiveth guidance, receiveth guidance for his own soul, and as for him who strayeth say thou: I am only of the warners
And to recite the Qur'an." Whoever comes to guidance does so for himself; as for him who stays astray, tell him: "I am only a warner."
“And to inform of the Quran!” So whoever accepts the reality will walk on this path to experience this Truth within his being... And whoever goes astray, say, “I am only of those who warn!”
and to recite the Qur´an.´ Whoever is guided is only guided to his own good; if someone is misguided just say, ´I am only a warner.´
and to recite the Qur’an.’ So whoever is guided is guided only for his own sake, and as for him who goes astray, say, ‘I am just one of the warners.’
And (I am ordered) to recite the Qur’an (to convey His messages). Whoever, therefore, chooses to follow the right way, follows it but for (the good of) his soul. And if any wills to go astray, say: "I am but one of the Messengers sent to warn."
`And to recite (to the people), and follow the Qur'an; so one who (on listening to it) follows guidance, does it for his own good. And (tell him) who goes astray (from the straight path) that my mission is only to give warning.
and to recite the Koran. So whosoever is guided, is only guided to his own gain; and whosoever goes astray, say: 'I am naught but a warner
and to read the Quran. So, anyone who is guided (to the right path), then he is only guided for himself, and anyone who loses the way then say: “I am only of the warners.”
The one who accepts the guidance dose it for his own good. As to the one who prefers to stay lost, say: “I am only a Warner (the choice is yours).”
And I recite the Quran. And if any accept guidance, they do it for the good of their own souls, and if any stray say, “I am only a warner.
and to read the Recital; so whoever is guided, then he is surely guided to his own benefit. And whoever goes astray, then say, "Indeed, I am only one of the forewarners."
and to recite the Qur'an; and he who is guided he is only guided for himself; and he who errs,- say, 'I am only of those who warn!
“And to recite the Qur’an”; so whoever attained the right path, has attained it for his own good; and whoever goes astray – so say, “Indeed I am only a Herald of Warning.”
And that I should rehearse the Quran. Thus whoever seeks guidance, he is only seeking guidance for the good of his own soul and whoever goes astray then say, “I am only of those who are the warners.”
and to rehearse the Koran: He who shall be directed thereby, will be directed to his own advantage; and to him who shall go astray, say, verily I am a warner only
And to recite the Quran; And he who is guided right, is guided right only for his own soul; and as for him who goes astray - say unto him, "I am only of those who warn!"
and to recite the Koran. Whosoever is guided is only guided for himself, and to whosoever goes astray, say: 'I am only a warner.
And to recite the Koran: and whoever is rightly guided, assuredly will be rightly guided to his own behoof
And that I may read, understand, adopt and propagate Al-Quran. So whosoever received guidance, so surely what (is a fact is that) he receives guidance for his ownself; and whosoever went astray, then say (to them): “Surely what (is a fact is that) I am out of the warners.”
and to recount the Recitation. So whoever was truly guided, then, he is truly guided only for himself. And to whoever went astray say: Truly, I am among the ones who warn.
“[I am also commanded] to recite the Qur’an.” If any people accept guidance, they do it for the good of their own souls. If any people stray, say, “I am only a warner.”
and that I should recite The Qur’an. Now, whoever follows this guidance will be guided for his own good, and to him who goes astray, say: "I am merely a Warner."
and to recite the Qur´an." So, whosoever is guided, his guidance will be to his own good. As for those who stray, tell them: "I am none but a warner."
And to recite the Qur’an. So whoever goes aright, he goes aright for his own soul, and whoever goes astray -- say: I am only one of the warners
and to read (and follow ) the Quran, because one who receives guidance, then he receives guidance only (for the benefit) of his own soul, and one who goes astray,( does so for his own loss), then say (to him, “ I am only of those who warn.”
"And that I recite the Qur'aan." One then that follows the right path, follows it for one's own good. And to one that goes astray, say, "I am but of those who warn."
And that I keep reciting the Qur’an. So whoever accepts guidance takes the straight path only for his own benefit, and (to him) who wanders on in error, say: ‘I am only of the Warners.
"And that I recite the Quran." He who is guided is guided for himself, and to he who is misguided, Say: "I am but one of the warners."
"And that I recite the Qur'an." He who is guided is guided for himself, and to he who is misguided, say: "I am but one of the warners.
And that I recite the Qur'an. He who is guided is guided for himself, and to he who is misguided, say: "I am but one of the warners."
And that I read/recite/follow the Koran, so who guided, so but , he guides for his self, and who misguided, so say: "Truly I am from the warners/givers of notice."
and to convey this Qur’an [to the world].” Whoever, therefore, chooses to follow the right path, follows it but for his own good; and if any wills to go astray, say [unto him]: “I am only a warner
And to recite the Qur'an. So whoever is guided, then surely he is guided for (the good) of his (own) self; and whoever errs away, then say, "Surely I am only one of the warners."
And to recite the Qur'an. And whoso goeth right, goeth right only for (the good of) his own soul; and as for him who goeth astray - (Unto him) say: Lo! I am only a warner
and recite the Quran. Whoever seeks guidance will find it for his own soul. Say to whoever goes astray, "I am only a warner"
and to recite the Qur‘an; so whoever takes the right path, takes it for his own benefit. As for the one who goes astray, say (to him), .I am only one of the warners
And to recite the ‘Qur'an." Lo! If anyone accepts to receive spiritual insight, he will do it for the benefit of his own self, and if anyone strays, say: "I am only a warner.”
(I have been ordered) to recite the Qur´an. Anyone who finds his way back, does so far his own good. To the one who goes astray say, "I am in fact, just a warner!"
And to recite the Qur'an." Therefore whoever chooses to walks on the path of truth, it is only for his own self-interest. And say to whoever falls away from the Faith: “I am only a Messenger giving warning.”
"Also to recite the Quran to be meaningful to the people". Then he who is steered by the spirit of truth into all truth and Providence is his guide benefits his own soul and he who errs and strays from the path of righteousness, you just say to him O Muhammad: "I am only a spectacle and a warning."
who recite the Quran.” Thereafter, whoever is guided it is for his own benefit; and anyone who goes astray tell them: “I am a warner.”
and to recite the Quran.” Then whoever chooses to be guided, it is only for their own good. But whoever chooses to stray, say, ˹O Prophet,˺ “I am only a warner.”
And to recite the Qur´an; so whoever wants to be guided, is guided for his own good, and to whoever goes astray say: I am only a warner.
He that takes the right path shall take it for the good of his own soul. And to him who strays from the right path, say: ‘I am only to give warning.‘
And to recite the Quran. Whoever is guided is guided for his own good, and if they go astray, then say, "I am simply a warner."
and recite the Qur'an." Whoever is guided is guided only for his own good, and to whoever strays, say, "I am only one who gives warning."
and recite the Qur’an.” Whoever is guided is guided only for his own good, and to whoever strays, say, “I am only one among those who give warnings.”
And recite the Quran.” So, whoever is guided, so only guided for himself. And whoever strayed, So, say, “I am only among the Warners.”
And that I should recite the Qur�?n (to people), so whoever is guided aright, he is guided aright to his own gain, and whoever goes astray, then say: �I am only (one) of the warners�
And to recite the Qur'Än.' So whoever chooses to follow the right path does so for his own benefit; and if any chooses to go astray, say: “I am only a warner.'
And to convey this Qur'an (to mankind). Whoever, therefore, goes right, goes right only for the good of his own "Self". And as for him who goes astray, say, "I am only a Warner!"
And that I should recite the Quran. Therefore whoever goes aright, he goes aright for his own soul, and whoever goes ' astray, then say: I am only one of the warners
`And to recite the Qur'an. So whoever follows guidance follows it only for the good of his own soul; and as to him who goes astray, say, `I am only a Warner.
and to recite the Quran. So whosoever is rightly guided, he is guided only for his own soul. And [as for] whosoever is astray, say, “Verily, I am but a warner.
And to recite (and rehearse) the Quran: And if any accept guidance, they do it for the good of their own souls, and if any wander away, say: I am only a Warner
And to convey the Quran.” Whoever is guided, is only guided for his soul. As for those who go astray, then say, “I am only a warner.”
And to recite the Quran.' Whoever is guided—is guided to his own advantage. And whoever goes astray, then say, 'I am one of the warners.'
And to recite the Qur'an." And whoever is guided is only guided for [the benefit of] himself; and whoever strays - say, "I am only [one] of the warners."
And to recite the Quran. And whoever is guided, then he is only guided for himself; and whoever errs, then say, 'I am only of the warners.'
And to rehearse the Qur'an: and if any accept guidance, they do it for the good of their own souls, and if any stray, say: "I am only a Warner"
And to rehearse the Qur'an: and if any accept guidance, they do it for the good of their own souls, and if any stray, say: "I am only a Warner"
وَقُلِ ٱلۡحَمۡدُ لِلَّهِ سَیُرِیكُمۡ ءَایَـٰتِهِۦ فَتَعۡرِفُونَهَاۚ وَمَا رَبُّكَ بِغَـٰفِلٍ عَمَّا تَعۡمَلُونَ ٩٣
Say, ‘Praise belongs to God: He will show you His signs so that you will recognize them.’ Your Lord is never unmindful of what you all do
And say (O Muhammad): “All the praises are to Allah. He will show you His Verses, and you shall recognize them. And your Lord is not unaware of what you do.”
And say thou: All praise unto Allah! Anon He shall shew you His signs, so that ye will recognize them. And thy Lord is not negligent of that which ye Work
Say: "All praise be to God. He will show you His signs, and you will recognise them. Your Lord is not heedless of what you do."
Say, “Hamd belongs to Allah! He is going to show you His signs, and you are going to recognize them!” Your Rabb in not unaware of what you do.”
Say: ´Praise be to Allah. He will show you His Signs and you will recognise them. Your Lord is not unaware of what you do.´
And say, ‘All praise belongs to Allah. Soon He will show you His signs, and you will recognize them.’ And your Lord is not oblivious of what you do
Also say: "All praise and gratitude are for God. Soon He will show you His signs (which will prove that whatever He has decreed is true), and you will come to know them." Your Lord is never heedless and unmindful of whatever you do
And also say, `All true praise belongs to Allah He will soon show you His signs and you shall recognise them. And your Lord is not at all unaware of what you do
And say: 'Praise belongs to God. He shall show you His signs and you will recognise them. Thy Lord is not heedless of the things you do.
And say: “All praise belongs to God, He is going to show you His signs, so you recognize them, and your Lord is not unaware of what you do.”
Let them know that: "Praise is to Lord. He will soon show you His signs which you will recognize; your Lord is not unaware of what you do."
And say, “Praise God, He Who will soon show you His signs, so that you will know them,” and your Lord is not unmindful of what you do
And saysg, “Praise be to Allah; He will show youpl His signs and you will recognize them. For in no way is yoursg Lord oblivious of what youpl do.”
And say, ' Praise be to God, He will show you His signs, and ye shall recognise them; for thy Lord is not heedless of what ye do!
And proclaim, “All praise is to Allah – He will soon show you His signs so you will recognise them”; and (O dear Prophet Mohammed – peace and blessings be upon him) your Lord is not unaware of what you, O people, do.”
And say, “The praise is for Allah. He will soon show you His signs therefore you will recognize them and your Lord is not oblivious of all that you do.”
And say, praise be unto God! He will shew you his signs, and ye shall know them: And thy Lord is not regardless of that which they do
And say, "Praise be to Allah, Who will show you His signs so that you shall recognize them; for your Lord is not heedless of what you do!"
And say: 'Praise belongs to Allah! He will show you His signs and you will recognize them. Your Lord is not inattentive of what you do.
And as to him who erreth, SAY, I truly am a warner only.And SAY, Praise be to God! He will shew you His signs, and ye shall acknowledge them: and of what ye do, thy Lord is not regardless
And say: “Selective Praise suits Allah (Alone). Soon He will show you His Signs, so you shall recognise them. And your Nourisher-Sustainer is not unaware of what you do.”
And say: The Praise belongs to God. He will cause you to see His signs and you will recognize them. Thy Lord is not One Who is Heedless of what you do.
Also say, “Praise to Allah! He will show you His signs so that you will know them. Your Lord does not ignore what you do.”
Then proclaim: "Praise be to Allah, very soon He will show you His signs and you will recognize them. Your Lord is not unaware of what you do."
And say: "All praise be to Allah, Who will soon show you His Signs that you will recognize." Your Lord is not unaware of what you do
And say: Praise be to Allah! He will show you His signs so that you shall recognize them. And thy Lord is not heedless of what you do
And say, “Praise is due only for Allah Who will show His signs to you, so that you will recognize them, and your Fosterer is not unaware of what you do.”
And say, "The praise is for Allah! He will soon show you His signs, and then you shall recognise them." And your Lord is not unaware of what you do
And say: ‘All praise belongs to Allah alone. Soon He will show you His signs and you will recognize them. And your Lord is not unaware of what you do.
Say: "Praise be to God, He will show you His signs and you will know them. And your Lord is not unaware of what you do."
Say: "Praise be to God, He will show you His signs and you will know them. And your Lord is not unaware of what you do.
Say: "Praise be to God, He will show you His signs and you will know them. And your Lord is not unaware of what you do."
And say: "The praise/gratitude/thanks (is) to God, He will show you/make you understand His verses/evidences , so you know it, and your Lord is not with ignoring/neglecting about/from what you make/d
And say: “All praise is due to God! In time He will make you see [the truth of] His messages, and then you shall know them [for what they are].” And thy Sustainer is not unmindful of whatever you all may do
And say, "Praise be to Allah! He will soon show you His signs (and) then you will recognize them; and in no way is your Lord ever heedless of whatever you do."
And say: Praise be to Allah Who will show you His portents so that ye shall know them. And thy Lord is not unaware of what ye (mortals) do
Say, "It is only He who deserves all praise. He will soon show you His signs and you will recognize them. Your Lord is not unaware of what you do
And say, .Praise belongs to Allah. He will show you His signs, then you will recognize them. And your Lord is not unaware of what you do
(O’ ‘Muhammad’), say: "All the praises and gratitude belong to Allâh! He will show you His Signs (of power & glory), and you will be able to recognize them. Your Lord is not oblivious to that which you do.
And say, "All praise is for Allah! Very soon, He will show you His signs, and you will recognize them, too. Your Lord is not unaware of what you do!"
Say: "All praise is due to Allâh! He will show you His Signs (of power & glory), and you will be able to recognize them. Your Lord has full knowledge of whatever you do.
And say to them: "Praise be to Allah and extolled are His glorious attributes, He shall exhibit to you His authoritative divine signs and His marvels which you shall inevitably recognize. Allah, your Creator, is not unmindful nor is He oblivious of all that you do"
And say: “Praise be to Allah. He will show you His signs and you will recognise them. Your Lord is not unaware of what you do.
And say, “All praise is for Allah! He will show you His signs, and you will recognize them. And your Lord is never unaware of what you do.”
Say: Allah is praised, He will show you His signs so that you know them, and my Lord is not unaware of what you do.
And say: ‘Praise be to God! He will show you His signs and you will recognize them. Your Lord is never heedless of what you do.‘
And say, "Praise be to GOD; He will show you His proofs, until you recognize them. Your Lord is never unaware of anything you do."
And say, "All praise is due to God. [In time] He will show you His signs, and you will recognize them. Your Lord is never unaware of what you do."
And say, “All praise is due to God. [In time] He will show you His signs, and you will recognize them. Your Lord is never unaware of what you do.”
And say, “The Praise for Allah; He will show you His verses, so you will recognize them. And Your Lord is not inattentive about what you are working.”
And say: �Praise be to Allah. Soon He will show you His signs that you shall recognize them, and your Lord is not heedless of what you do�
And say: All praise is due to God. He will indeed make you see His signs, and you will recognize them. Your Lord i
And say, "All Praise is due to Allah! In time He will make you see the Truth of His Messages, and then you shall recognize them." And your Lord is not unmindful of whatever you all may do
And say: Praise be to Allah, He will show you His signs so that you shall recognize them; nor is your Lord heedless of what you do
And say, `All praise belongs to ALLAH; HE will soon show you HIS Signs, and you will know them.' And thy Lord is not unaware of what you do
And say, “Praise be to God! He will show you His signs, and you will know them.” And thy Lord is not heedless of what you do
And say: "All the Praise (and thanks) be to Allah, He, Who will soon show you His Signs, and you will recognize them"; And your Lord is not unaware of all that you do
And say, “Praise be to God, He will show you His signs, and you will recognize them. Your Lord is not unaware of what you do.”
And say, 'Praise belongs to God; He will show you His signs, and you will recognize them. Your Lord is not heedless of what you do.'
And say, "[All] praise is [due] to Allah . He will show you His signs, and you will recognize them. And your Lord is not unaware of what you do."
And say, 'Praise be to God, soon He will show you His signs, and you shall recognise them; and your Lord is not heedless of what you do.'
And say: "Praise be to God, Who will soon show you His Signs, so that ye shall know them"; and thy Lord is not unmindful of all that ye do. 27:1 These are verses of the Qur'an,-a book that makes (things) clear
And say: "Praise be to Allah, Who will soon show you His Signs, so that ye shall know them"; and thy Lord is not unmindful of all that ye do